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COMPRISING 
 
 EGYPTIAN TALES 
 
 HYMNS, LITANIES, INVOCATIONS 
 
 THE BOOK OF THE DEAD 
 
 AND 
 
 CUNEIFORM WRITINGS 
 
 WITH A SPECIAL INTRODUCTION BY 
 EPIPHANIUS WILSON, A.M. 
 
 REVISED EDITION 
 
 a 
 
 COLONIAL /fto^^vrcs s 
 
THE i iBRARY OF 
 
 CONGRESS, 
 Two Cottea Reoetvei> 
 
 DEC. 7 1901 
 
 CePVRKJHT ENTRY 
 
 CLASS CV XXo. Mo. 
 
 c©py a 
 
 \ c \o\ 
 
 Copyright, 1901, 
 By THE COLONIAL PRESS. 
 
SPECIAL INTRODUCTION 
 
 THE wonders of Egyptian archaeology are the latest and 
 most precious harvest of scholars and explorers. From 
 Belzoni to Flinders Petrie there has been a succession 
 of discoveries in the valley of the Nile with which it is hard 
 for ordinary students to keep pace. Our knowledge of 
 Egyptian life to-day is far clearer and more complete than 
 Bentley's or Porson's acquaintance with the antiquities of 
 Greece and Rome, and we have far more complete access to the 
 treasures of Egyptian literature than Dante or Thomas 
 Aquinas had to the remains of Attic poets and mystics. We 
 know exactly how an Egyptian of the twelfth dynasty dressed ; 
 what was the position of women in Egypt ; and what uniform 
 was worn by the Egyptian soldiers who took part in the cam- 
 paign against Khitasis. We can see Rameses II riding in 
 his war-chariot; we know the very names of the horses by 
 whose side his tame lion is running and thirsting for the blood 
 of his master's foes. We know all about the domestic animals, 
 the funeral customs, the trades, the gods, the agriculture of 
 the Nile valley thirty centuries ago. We see the whole many- 
 sided civilization portrayed in the brightest colors in the 
 poetry, the books of ritual, the hieratic inscriptions, the tablets, 
 papyri, and hieroglyphics which day by day come to light in 
 exhaustless abundance from the mounds and ruins of that 
 fertile plain that stretches from Thebes to the Mareotic lake. 
 
 For instance, we can learn exact particulars about the mode 
 in which Rameses II made war, from the poem of Penta-Our, 
 a Theban writer of the fourteenth century b.c. It is only by 
 a figure of speech that thisjjoem can be called an epic; it is 
 rather a historical narrative couched in terms of poetic ex- 
 aggeration with the object of flattering the royal vanity of 
 Pharaoh. 
 
 The campaign in which Rameses then engaged was directed 
 
; v SPECIAL INTRODUCTION 
 
 against Kadesh, a city built on an island in the Orontes. It 
 is, according to Penta-Our, inhabited by a people known as 
 Khita, whose spies are brought into the tent of Rameses and 
 questioned as to the whereabouts of the King of Kadesh. The 
 spies are forced by blows to answer, and they tell the Egyptian 
 monarch that the King of the Khita " is powerful with many 
 soldiers, and with chariot soldiers, and with their harness, as 
 many as the sand of the seashore, and they are ready to fight 
 behind Kadesh." 
 
 The King is very angry ; for he had been deceived by false 
 news to the effect that his enemy had fled in terror to Khilibu. 
 " The fault is great," he cries, " that the governors of the land 
 and the vassal princes of Pharaoh have committed, in neglect- 
 ing to watch the movements of the Khita." He sends to bring 
 back the legions he had sent away, and meanwhile the ap- 
 proach of the enemy is announced. The camp of Rameses is 
 surprised by the Asiatics ; many foot-soldiers are killed before 
 they can seize their weapons, but a faithful band rallies in 
 front of the royal quarters. Suddenly a cry is heard ; Rameses 
 has quickly put on his armor, seized his lance, ordered his 
 war lion to be loosed, and dashed into the fight. Pharaoh with 
 his master of the horse, Menni, is soon hemmed in by foes. 
 " My Lord, O generous King ! " cries Menni, " Egypt's great 
 protector in the day of battle! behold we stand alone in the 
 midst of the enemy, for the archers and the chariots have left 
 us. Let us return, that our lives may be saved. Save us, O 
 my Lord, Rameses Miamun ! " Then Rameses called upon 
 Amen, his god, and under his protection charged the enemy, 
 and " his hand devoured them in the space of an instant." Five 
 times he rushed upon them, and five times they repulsed him. 
 The sixth time he breaks their ranks and regains his own 
 lines. Then the legions of Ptah, which had returned to the 
 camp, join the battle, and the Asiatics are routed. The first 
 care of Rameses is to refresh his brave horses, Victory-in- 
 Thebes and Maut-is-Satisfied. Neither they nor Rameses and 
 his lion are wounded, though all stained with blood and dust, 
 while the head-plumes of the team are torn and tattered and 
 their caparison broken. 
 
 This is a brief account of the main incident in this Egyptian 
 epic, which is written with life-like detail and animation. The 
 
SPECIAL INTRODUCTION v 
 
 war concludes with a treaty, and the marriage of Rameses with 
 the daughter of the King of Kadesh, so that henceforth " the 
 people of Egypt were of one mind with the princes of Khita, 
 which had not been the case since the god Ra." 
 
 The Egyptians have always been deeply impressed by the 
 fact of human mortality, and much of their religious belief and 
 religious ritual is taken up with the rites of burial, and de- 
 tailed doctrines as to the experience of the soul after parting 
 from the body. Their elaborate embalming of the dead 
 springs from the desire to keep the mortal tenement pre- 
 pared for the soul's return to it. In their Book of the Dead 
 is a full series of prayers, songs, and incantations to be em- 
 ployed at funerals, and by the individual in his journey beyond 
 the tomb. The funeral procession was a very noisy company ; 
 lamentations were heard through its whole length, but the 
 burden of the hymns was always, " To the West." This was 
 enlarged upon, " To the West, the dwelling of Osiris ; O Chief, 
 as thou goest to the West, the Gods themselves lament, as thou 
 goest to the West." 
 
 Osiris is the judge who weighs the souls, and allots them 
 happiness or misery, according to their deserts. " The Book 
 of the Dead " is interesting because it teaches how clearly and 
 dogmatically the solemn and precise Egyptian stated his views 
 and held his convictions concerning the unknown country. 
 Four parts of man, it was said, survive after death, namely, 
 the soul, the spirit, the shadow, and the double. The double 
 remains in the tomb, and only leaves it in search of food. 
 Sometimes it feels its loneliness and avenges itself upon near 
 relations who have forsaken it. But the soul hurries to the 
 bar of Osiris, where Thoth weighs the heart in the scales, and 
 the innocent are admitted into the Field of Beans, a realm 
 of fertility, where wheat grows seven cubits high. Immor- 
 tality is spent in feasting, singing, conversation, and games. 
 But the whole of this wonderful book is well worth studying. 
 It shows how what Addison calls " this longing after im- 
 mortality " led an ancient and deeply religious people to 
 attempt in their burial rites to rob even the grave of its terrors, 
 and conjured up out of the shadows of the tomb a clear and 
 distinct vision of future life, wherein man in his complete indi- 
 viduality survived to all eternity. 
 
vi SPECIAL INTRODUCTION 
 
 Among the most important results of recent Egyptian 
 exploration must be reckoned the discovery of the tablets of 
 Tell Amarna. Tell Amarna is a village in Upper Egypt, and 
 in a pit at the foot of the mountain, at the base of which it 
 stands, were discovered hundreds of these relics, which have 
 since been distributed among the museums of London, Berlin, 
 and Gizeh. The writing on these tablets is cuneiform, and 
 the matter is of profound historic importance, illustrating, as 
 it does, the relations between Egypt and western Asia in the 
 fifteenth century b.c. While the existence of these tablets 
 proves that cuneiform writing was common to Palestine and 
 Syria as well as the Euphrates Valley, yet curiously enough the 
 manuscripts of Tell Amarna are different from any of the 
 same kind that have been found elsewhere, and the language 
 resembles somewhat the Hebrew of the Old Testament. 
 
 While most of these tablets are letters and despatches from 
 friendly powers in Syria, and from vassal princes in Palestine, 
 others contain interesting legends. The letters are addressed 
 to the Pharaohs known as Amenophis III and Amenophis IV, 
 who reigned in the sixteenth and fifteenth centuries b.c. 
 
 The Egyptians employed what practically were three alpha- 
 bets — the hieroglyphic, the hieratic, and the demotic. The 
 hieroglyph is a symbol, denoting something without letters or 
 syllables; as, pictures of a bee stand for king. The hieratic 
 handwriting was a transition from symbols to primitive 
 letters; the papyrus reed, cut, in slices and gummed together, 
 was used as paper for this writing, much of which is very 
 beautifully executed in black and red inks. These papyri are 
 constantly being discovered, but perhaps the earliest " find " 
 of importance was that at Thebes in 1846, when a number of 
 literary compositions were brought to light which must have 
 been executed during the twelfth dynasty, about twenty-five 
 centuries B.C. 
 
 The Egyptian Tales are works written in a lighter vein than 
 the literature we have already described. They will be read 
 with delight, and none the less so because they show that the 
 Egyptians, who are the Chinese of the Mediterranean, possess 
 that saving quality in literary and political life, namely, a 
 sense of humor. / . / 
 
CONTENTS 
 
 The Book of the Dead: pack 
 
 A Hymn to the Setting Sun 3 
 
 Hymn and Litany to Osiris 4 
 
 Hymn to Ra 6 
 
 Hymn to the Setting Sun 9 
 
 Hymn to the Setting Sun 13 
 
 The Chaplet.of Victory 14 
 
 The Victory Over Enemies 16 
 
 Of Giving a Mouth to the Overseer 17 
 
 Of Giving a Mouth to Osiris Ani 18 
 
 Opening the Mouth of Osiris 18 
 
 Of Bringing Charms to Osiris 19 
 
 The Chapter of Memory 19 
 
 Of Giving a Heart to Osiris 20 
 
 Of Preserving the Heart 21 
 
 Of Preserving the Heart 22 
 
 Of Preserving the Heart 23 
 
 The Heart of Carnelian 23 
 
 Preserving the Heart 23 
 
 Preserving the Heart 24 
 
 Preserving the Heart 25 
 
 Beating Back the Crocodile 26 
 
 Beating Back the Crocodile 27 
 
 Repulsing Serpents 29 
 
 Against Snakes 29 
 
 Against Serpents 29 
 
 Driving Away Apshait 30 
 
 Driving Back the Merti 30 
 
 Living by Air 30 
 
 Living by Air 31 
 
 Driving Back Rerek , 32 
 
 Repulsing the Eater of the Ass 34 
 
 Abolishing the Slaughterings 35 
 
 Abolishing the Slaughterings 36 
 
 Air and Water 38 
 
 YU 
 
viii CONTENTS 
 
 The Book of the Dead— Continued PAGE 
 
 Dominion Over Elements 39 
 
 Dominion Over Elements 40 
 
 Preservation of the Soul 40 
 
 Of Drinking Water 41 
 
 Preservation from Scalding 42 
 
 On Coming Forth by Day 42 
 
 Chapter of Knowledge 46 
 
 Of Gaining Mastery Over Enemies 49 
 
 Victory Over Enemies 50 
 
 Coming Forth by Day 50 
 
 Opening the Underworld 51 
 
 Coming Forth by Day 51 
 
 Coming Forth by Day 53 
 
 Coming Forth by Day 54 
 
 Coming Forth by Day 56 
 
 Of Lifting Up the Feet 58 
 
 Of Journeying to Annu 58 
 
 Of Transformation 59 
 
 Of Performing Transformations 59 
 
 Of Transformation into a Hawk 60 
 
 Of Transformation into a Governor 65 
 
 Of Transformation into a God 66 
 
 Transformation into a Lotus 67 
 
 Transformation into Ptah 68 
 
 Transformation into a Bennu Bird 69 
 
 Transformation into a Heron 69 
 
 Of the Living Soul 70 
 
 Of the Swallow 72 
 
 The Serpent Sata 73 
 
 Of the Crocodile , . . 73 
 
 Soul and Body 73 
 
 Of Evil Recollections 74 
 
 Of Rescue 75 
 
 Of Opening the Tomb 76 
 
 Of Not Sailing to the East 77 
 
 Of the Ink-pot and Palette 78 
 
 Of Being Nigh unto Thoth 78 
 
 Of Being Nigh unto Thoth 79 
 
 Of Bringing a Boat Along in Heaven 80 
 
 Of Bringing the Makhent Boat 81 
 
 Of Entering the Boat of Ra 84 
 
 Of Protecting the Boat of Ra. , 85 
 
CONTENTS ix 
 
 The Book of the Dead — Continued PAGE 
 
 Of Going into the Boat of Ra 86 
 
 Of Knowing the Souls of the East 86 
 
 Of Sekhet-Hetepet 87 
 
 Of Knowing the Souls of Pe 91 
 
 Of Knowing the Souls of Nekhen 92 
 
 Of Knowing the Souls of Khemennu 94 
 
 Of Coming Forth from Heaven 94 
 
 Of Knowing the Souls of Khemennu 95 
 
 Of Receiving Paths 96 
 
 Of Coming Forth from Re-Stau 96 
 
 Of Coming Forth from Re-Stau 97 
 
 Of Going About in the Underworld 98 
 
 Of Entering into the Great House 98 
 
 Of Entering the Presence 99 
 
 The Introduction to Maati 100 
 
 The Introduction to Maati 102 
 
 The Negative Confession 104 
 
 Address to the Gods of the Underworld 107 
 
 On the Four Apes 1 1 1 
 
 Of the Praise of the Gods 112 
 
 Adoration of the Gods of the Qerti 114 
 
 Hymn of Praise to Osiris 115 
 
 Of Making Perfect the Khu 116 
 
 Of Living Nigh unto Ra 120 
 
 Of Bringing Men Back to Earth 121 
 
 Of Making Perfect the Khu 122 
 
 Of Making Perfect the Khu 123 
 
 For the New Moon 125 
 
 Of Travelling in the Boat of Ra 125 
 
 Of Making Perfect the Khu 126 
 
 Sailing in the Great Boat 128 
 
 Of the Four Flames 1 29 
 
 Egyptian Tales : 
 
 The Taking of Joppa 135 
 
 The Doomed Prince 137 
 
 Anpu and Bata 140 
 
 Setna and the Magic Book 149 
 
 Tales of the Magicians ^ 159 
 
 The Peasant and the Workman 169 
 
 The Shipwrecked Sailor 173 
 
 The Adventures of Sanehat 177 
 
x CONTENTS 
 
 The Tell Amarna Tablets : PAGB 
 
 The Hittite Invasion of Damascus 191 
 
 The Amorite Treachery 201 
 
 The War in Phoenicia 209 
 
 Northern Palestine 241 
 
 Southern Palestine 252 
 
 Royal Letters 279 
 
 Cuneiform Inscriptions and Hieratic Papyri: 
 
 The Great Tablet of Rameses II 315 
 
 Hymn to Osiris 321 
 
 Travels of an Egyptian 327 
 
 Dirge of Menephtah 334 
 
 Hymn to the Nile 335 
 
 Solemn Festal Dirge of the Egyptians 341 
 
 Hymns to Amen 343 
 
 Hymn to Pharaoh 345 
 
 The Song of the Harper 346 
 
 Hymn to Amen-Ra 349 
 
 Hymn to Ra-Harmachis 356 
 
 Lamentations of Isis and Nephthys 360 
 
 Litany of Ra 366 
 
 The Book of Respirations 385 
 
 Epic of Penta-our 395 
 
FACING PAGE 
 
 I 1 / ontispiece 
 
 ILLUSTRATIONS 
 
 Cleopatra and CjEsar 
 
 Photogravure from the original painting by Jean Leon 
 Gerome 
 
 Thalia 132 
 
 Photogravure from the original painting by Paul Baudry 
 
 Page from an Arabo-Coptic Pentateuch . . . 188 
 
 Fac-simile manuscript of the Fourteenth Century 
 
 The Spirit of Emotion . 392 
 
 Photo-engraving from the original statue by M. Debut 
 
THE BOOK OF THE DEAD 
 
 According to the Theban Recension 
 
 [Translated by E. A. Wallis Budge, Litt.D., D.Lit, F.S.A.] 
 
THE BOOK OF THE DEAD 
 
 A HYMN TO THE SETTING SUN 
 A Hymn of Praise to Ra when he riseth upon the 
 
 HORIZON, AND WHEN HE SETTETH IN THE LAND OF LIFE. 
 
 Osiris, the scribe Ani, saith : 
 
 " Homage to thee, O Ra, when thou risest [asj Tem-Heru- 
 khuti (Tem-Harmachis). Thou art adored [by me when] 
 thy beauties are before mine eyes, and [when thy] radiance 
 [falleth] upon [my] body. Thou goest forth to thy setting 
 in the Sektet boat with [fair] winds, and thy heart is glad; 
 the heart of the Matet boat rejoiceth. Thou stridest over the 
 heavens in peace, and all thy foes are cast down ; the never- 
 resting stars sing hymns of praise unto thee, and the stars 
 which rest, and the stars which never fail glorify thee as thou 
 sinkest to rest in the horizon of Manu, 1 O thou who art 
 beautiful at morn and at eve, O thou lord who livest and art 
 established, O my lord! 
 
 " Homage to thee, O thou who art Ra when thou risest, and 
 Tern when thou settest [in] beauty. Thou risest and shinest 
 on the back of thy mother [Nut], O thou who art crowned 
 king of the gods! Nut doeth homage unto thee, and ever- 
 lasting and never-changing order 2 embraceth thee at morn 
 and at eve. Thou stridest over the heaven, being glad of 
 heart, and the Lake of Testes is content [thereat]. The 
 Sebau Fiend hath fallen to the ground ; his arms and his 
 hands have been hacked off, and the knife hath severed the 
 joints of his body. Ra hath a fair wind ; the Sektet boat goeth 
 forth and sailing along it cometh into port. The gods of the 
 south and of the north, of the west and of the east, praise 
 thee, O thou divine substance, from whom all forms of life 
 come into being. Thou sendest forth the word, and the earth 
 
 1 I.e., the mountain of sunset. * I.e., Maat. 
 
 3 
 
4 THE BOOK OF THE DEAD 
 
 is flooded with silence, O thou only One, who didst dwell in 
 heaven before ever the earth and the mountains came into 
 existence. O Runner, O Lord, O only One, thou maker of 
 things which are, thou hast fashioned the tongue of the com- 
 pany of the gods, thou hast produced whatsoever cometh 
 forth from the waters, and thou springest up from them over 
 the flooded land of the Lake of Horus. Let me snuff the air 
 which cometh forth from thy nostrils, and the north wind 
 which cometh forth from thy mother [Nut]. Oh, make thou 
 to be glorious my shining form (khu), O Osiris, make thou 
 to be divine my soul (ba) ! Thou art worshipped [in] peace 
 (or [in] setting), O lord of the gods, thou art exalted by rea- 
 son of thy wondrous works. Shine thou with thy rays of 
 light upon my body day by day, [upon me], Osiris the scribe, 
 the teller of the divine offerings of all the gods, the overseer 
 of the granary of the lords of Abtu (Abydos), the royal scribe 
 in truth who loveth thee; Ani, victorious in peace." 
 
 HYMN AND LITANY TO OSIRIS 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 19).] 
 
 " Praise be unto thee, O Osiris, lord of eternity, Unnefer, 
 Heru-khuti (Harmachis), whose forms are manifold, and 
 whose attributes are majestic, Ptah-Seker-Tem in Annu 
 (Heliopolis), the lord of the hidden place, and the creator of 
 Het-ka-Ptah (Memphis) and of the gods [therein], the guide 
 of the underworld, whom [the gods] glorify when thou settest 
 in Nut. Isis embraceth thee in peace, and she driveth away 
 the fiends from the mouth of thy paths. Thou turnest thy 
 face upon Amentet, and thou makest the earth to shine as 
 with refined copper. Those who have lain down (i.e., the 
 dead) rise up to see thee, they breathe the air and they look 
 upon thy face when the Disk riseth on its horizon ; their hearts 
 are at peace inasmuch as they behold thee, O thou who art 
 Eternity and Everlastingness ! " 
 
LITANY 
 
 Litany 
 
 " Homage to thee, [O lord of] starry deities in Annu, and 
 of heavenly beings in Kher-aba; thou god Unti, who art 
 more glorious than the gods who are hidden in Annu; oh 
 grant 1 thou unto me a path whereon I may pass in peace, for 
 I am just and true ; I have not spoken lies wittingly, nor have 
 I done aught with deceit." 
 
 " Homage to thee, O An in Antes, ( ?) Heru-khuti (Harma- 
 chis), with long strides thou stridest over heaven, O Heru- 
 khuti. Oh, grant thou unto me a path whereon I may pass 
 in peace, for I am just and true ; I have not spoken lies wit- 
 tingly, nor have I done aught with deceit." 
 
 " Homage to thee, O Soul of everlastingness, thou Soul 
 who dwellest in Tattu, Unnefer, son of Nut; thou art lord 
 of Akert. Oh, grant thou unto me a path wherein I may 
 pass in peace, for I am just and true ; I have not spoken lies 
 wittingly, nor have I done aught with deceit." 
 
 " Homage to thee in thy dominion over Tattu ; the Ureret 
 crown is established upon thy head ; thou art the One who 
 maketh the strength which protecteth himself, and thou dwell- 
 est in peace in Tattu. Oh, grant thou unto me a path where- 
 on I may pass in peace, for I am just and true; I have not 
 spoken lies wittingly, nor have I done aught with deceit." 
 
 " Homage to thee, O lord of the Acacia tree, the Seker 
 boat is set upon its sledge ; thou turnest back the Fiend, the 
 worker of evil, and thou causest the Utchat to rest upon its 
 seat. Oh, grant thou unto me a path whereon I may pass 
 in peace, for I am just and true ; I have not spoken lies wit- 
 tingly, nor have I done aught with deceit." 
 
 " Homage to thee, O thou who art mighty in thine hour, 
 thou great and mighty Prince, dweller in An-rut-f, 2 lord of 
 eternity and creator of everlastingness, thou art the lord of 
 Suten-henen (Heracleopolis Magna). Oh, grant thou unto 
 
 1 The following petition, " Oh, grant " Grant thou the sweet breath of the 
 
 thou unto me a path," etc., is written north wind to the Osiris Auf-ankh," 
 
 once only, and at the end of the Lit- are written in two places and are in- 
 
 any, but I think it is clear that it tended to be said after each of the ten 
 
 was intended to be repeated after each addresses above them, 
 
 of the nine addresses. This is proved 2 I.e., " the place where nothing 
 
 by the Saite Recension (see Lepsius, groweth," the name of a district in the 
 
 op. cit., Bl. 5) where the words, underworld. 
 
6 THE BOOK OF THE DEAD 
 
 me a path whereon I may pass in peace, for I am just and 
 true ; 1 have not spoken lies wittingly, nor have I done aught 
 with deceit." 
 
 "Homage to thee, O thou who restest upon Right and 
 Truth, thou art the lord of Abtu (Abydos), and thy limbs 
 are joined unto Ta-tchesertet ; thou art he to whom fraud and 
 guile are hateful. Oh, grant thou unto me a path whereon 
 I may pass in peace, for I am just and true ; I have not spoken 
 lies wittingly, nor have I done aught with deceit." 
 
 " Homage to thee, O thou who art within thy boat, thou 
 bringest Hapi (i.e., the Nile) forth from his source; the light 
 shineth upon thy body and thou art the dweller in Nekhen. 3 
 Oh, grant thou unto me a path whereon I may pass in peace, 
 for I am just and true ; I have not spoken lies wittingly, nor 
 have I done aught with deceit." 
 
 " Homage to thee, O creator of the gods, thou King of the 
 North and of the South, O Osiris, victorious one, ruler of the 
 world in thy gracious seasons ; thou art the lord of the celes- 
 tial world. 4 Oh, grant thou unto me a path whereon I may 
 pass in peace, for I am just and true ; I have not spoken lies 
 wittingly, nor have I done aught with deceit." 
 
 HYMN TO RA 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 20).] 
 
 A Hymn of Praise to Ra when he riseth in the east- 
 ern part of heaven. Those who are in his train rejoice, and 
 lo! Osiris Ani, victorious, saith: 
 
 "Hail, thou Disk, thou lord of rays, who risest on the hori- 
 zon day by day! Shine thou with thy beams of light upon 
 the face of Osiris Ani, who is victorious ; for he singeth hymns 
 of praise unto thee at dawn, and he maketh thee to set at 
 eventide with words of adoration. May the soul of Osiris 
 Ani, the triumphant one, come forth with thee into heaven, 
 may he go forth in the Matet boat. May he come into port 
 in the Sektet boat, and may he cleave his path among the 
 never-resting stars in the heavens." 
 
 » The name of the sanctuary of the * I.e., the two lands Atebui, which 
 
 goddess Nekhebet in Upper Egypt, the were situated one on each side of the 
 Eileithyiapolis of the Greeks. celestial Nile. 
 
HYMN TO RA f 
 
 Osiris Ani, being in peace and in triumph, adoreth his lord, 
 the lord of eternity, saying : " Homage to thee, O Heru- 
 khuti (Harmachis), who art the god Khepera, the self-created ; 
 when thou risest on the horizon and sheddest thy beams of 
 light upon the lands of the North and of the South, thou art 
 beautiful, yea beautiful, and all the gods rejoice when they 
 behold thee, the King of heaven. The goddess Nebt-Unnut 
 is stablished upon thy head; and her ursei of the South and 
 of the North are upon thy brow; she taketh up her place 
 before thee. The god Thoth is stablished in the bows of thy 
 boat to destroy utterly all thy foes. Those who are in the 
 Tuat (underworld) come forth to meet thee, and they bow 
 in homage as they come toward thee, to behold [thy] beauti- 
 ful Image. And I have come before thee that I may be with 
 thee to behold thy Disk every day. May I not be shut up in 
 [the tomb], may I not be turned back, may the limbs of my 
 body be made new again when I view thy beauties, even as 
 [are those of] all thy favored ones, because I am one of those 
 who worshipped thee [whilst I lived] upon earth. May I 
 come in unto the land of eternity, may I come even unto the 
 everlasting land, for behold, O my lord, this hast thou or- 
 dained for me." 
 
 And lo, Osiris Ani triumphant in peace, the triumphant one, 
 saith : " Homage to thee, O thou who risest in thy horizon 
 as Ra, thou reposest upon law [which changeth not nor can 
 it be altered]. Thou passest over the sky, and every face 
 watcheth thee and thy course, for thou hast been hidden from 
 their gaze. Thou dost shew thyself at dawn and at eventide 
 day by day. The Sektet boat, wherein is thy Majesty, goeth 
 forth with might; thy beams [shine] upon [all] faces; [the 
 number] of thy red and yellow rays cannot be known, nor 
 can thy bright beams be told. The lands of the gods, and 
 the eastern lands of Punt 1 must be seen, ere that which is 
 hidden [in thee] may be measured. Alone and by thyself 
 thou dost manifest thyself [when] thou comest into being 
 above Nu (i.e., the sky). May Ani advance, even as thou dost 
 advance; may he never cease [to go forward], even as thy 
 Majesty ceaseth not [to go forward] ^ even though it be for a 
 moment ; for with strides dost thou in one little moment pass 
 
 1 I.e., the land on each side of the Red Sea and on the coast of Africa. 
 
8 THE BOOK OF THE DEAD 
 
 over the spaces which would need hundreds of thousands and 
 millions of years [for man to pass over; this] thou doest, and 
 then dost thou sink to rest. Thou puttest an end to the hours 
 of the night, and thou dost count them, even thou ; thou endest 
 them in thine own appointed season, and the earth becometh 
 light. Thou settest thyself before thy handiwork in the like- 
 ness of Ra ; thou risest in the horizon." 
 
 Osiris, the scribe Ani, triumphant, declareth his praise of 
 thee when thou shinest, and when thou risest at dawn he crieth 
 in his joy at thy birth : " Thou art crowned with the majesty 
 of thy beauties ; thou mouldest thy limbs as thou dost ad- 
 vance, and thou bringest them forth without birth-pangs in 
 the form of Ra, as thou dost rise up into the upper air. Grant 
 thou that I may come unto the heaven which is everlasting, 
 and unto the mountain where dwell thy favored ones. • May 
 I be joined unto those shining beings, holy and perfect, who 
 are in the underworld ; and may I come forth with them to 
 behold thy beauties when thou shinest at eventide and goest 
 to thy mother Nu. Thou dost place thyself in the west, and 
 my two hands are [raised] in adoration [of thee] when thou 
 settest as a living being. Behold, thou art the maker of 
 eternity, and thou art adored [when] thou settest in the heav- 
 ens. I have given my heart unto thee without wavering, O 
 thou who art mightier than the gods." 
 
 Osiris Ani, triumphant, saith : " A hymn of praise to thee, 
 O thou who risest like unto gold, and who dost flood the 
 world with light on the day of thy birth. Thy mother giveth 
 thee birth upon [her] hand, and thou dost give light unto the 
 course of the Disk. O thou great Light, who shinest in the 
 heavens, thou dost strengthen the generations of men with the 
 Nile-flood, and thou dost cause gladness in all lands, and in 
 all cities, and in all the temples. Thou art glorious by reason 
 of thy splendors, and thou makest strong thy ka (i.e., Double) 
 with hu and tchefan foods. O thou who art the mighty one 
 of victories, thou who art the Power of [all] powers, who 
 dost make strong thy throne against evil fiends ; who art 
 glorious in majesty in the Sektet boat, and who art exceeding 
 mighty in the Atet boat, make thou glorious Osiris Ani with 
 victory in the underworld ; grant thou that in the netherworld 
 he may be without evil. I pray thee to put away [his] faults 
 
HYMN TO THE SETTING SUN 9 
 
 behind thee : grant thou that he may be one of thy venerable 
 servants who are with the shining ones; may he be joined 
 unto the souls which are in Ta-tchesertet ; and may he journey 
 into the Sekhet-Aaru by a prosperous and happy decree, he 
 the Osiris, the scribe, Ani, triumphant." 
 
 And the god saith: 
 
 " Thou shalt come forth into heaven, thou shalt pass over 
 the sky, thou shalt be joined into the starry deities. Praises 
 shall be offered unto thee in thy boat, thou shalt be hymned 
 in the Atet boat, thou shalt behold Ra within his shrine, thou 
 shalt set together with his Disk day by day, thou shalt see the 
 Ant fish when it springeth into being in the waters of turquoise, 
 and thou shalt see the Abtu fish in his hour. It shall come to 
 pass that the Evil One shall fall when he layeth a snare to 
 destroy thee, and the joints of his neck and of his back shall 
 be hacked asunder. Ra [saileth] with a fair wind, and the 
 Sektet boat draweth on and cometh into port. The mariners 
 of Ra rejoice, and the heart of Nebt-ankh 2 is glad, for the 
 enemy of her lord hath fallen to the ground. Thou shalt be- 
 hold Horus on the standing-place of the pilot of the boat, and 
 Thoth and Maat shall stand one upon each side of him. All 
 the gods shall rejoice when they behold Ra coming in peace 
 to make the hearts of the shining ones to live, and Osiris Ani, 
 victorious, the scribe of the divine offerings of the lords of 
 Thebes, shall be along with them ! " 
 
 HYMN TO THE SETTING SUN 
 
 [From the Papyrus of Mut-hetep (British Museum No, 10,010, sheet 5).] 
 
 [Another Chapter of] the mystery of the Tuat 
 (underworld) and of passing through the unseen 
 netherworld, and of seeing the Disk when he setteth in Amen- 
 tet, [when] he is adored by the gods and by the Khus in the 
 underworld, and [when] the Soul which dwelleth in Ra is made 
 perfect. He is made mighty before Tern ; he is made great 
 before Osiris; he setteth his terror before the company of the 
 gods who are the guides of the netherworld ; he maketh long 
 (?) his steps and he maketh his face to enter (?) [with that of] 
 
 a I.e., " Lady of life," a name of Isis. 
 
io THE BOOK OF THE DEAD 
 
 the great god. Now every Kku, for whom these words shall 
 have been said, shall come forth by day in any form which he 
 is pleased to take ; he shall gain power among the gods of the 
 Tuat (underworld), and they shall recognize him as one of 
 themselves; and he shall enter in at the hidden gate with 
 power. 
 
 The lady Mut-hetep, victorious, singeth hymns of praise 
 to thee [saying] : " O Ra-Tem, in thy splendid progress thou 
 risest, and thou settest as a living being in the glories of the 
 western horizon ; thou settest in thy territory which is in 
 Manu. 1 Thy uraeus is behind thee, thy urseus is behind thee. 
 Homage to thee, O thou who art in peace, homage to thee, O 
 thou who art in peace. Thou art joined unto the Eye of Tern, 
 and it chooseth its powers of protection [to place] behind 
 thy members. Thou goest forth through heaven, thou travel- 
 lest over the earth, and thou journeyest onward. O Luminary, 
 the northern and southern halves of heaven come to thee and 
 they bow low in adoration, and they pay homage unto thee, 
 day by day. The gods of Amentet rejoice in thy beauties and 
 the unseen places sing hymns of praise unto thee. Those who 
 dwell in the Sektet boat go round about thee, and the Souls 
 of the East pay homage to thee, and when they meet thy 
 Majesty they cry : ' Come, come in peace ! ' There is a shout 
 of welcome to thee, O lord of heaven and governor of Amentet ! 
 Thou art acknowledged by Isis who seeth her son in thee, 
 the lord of fear, the mighty one of terror. Thou settest as a 
 living being in the hidden place. Thy father [Ta-]tunen 
 raiseth thee up and he placeth both his hands behind thee ; 
 thou becomest endowed with divine attributes in [thy] mem- 
 bers of earth ; thou wakest in peace and thou settest in Manu. 2 
 Grant thou that I may become a being honored before Osiris, 
 and that I may come to thee, O Ra-Tem ! I have adored thee, 
 therefore do thou for me that which I wish. Grant thou that 
 I may be victorious in the presence of the company of the 
 gods. Thou are beautiful, O Ra, in thy western horizon of 
 Amentet, thou lord of Maat, thou mighty one of fear, thou 
 whose attributes are majestic, O thou who art greatly be- 
 loved by those who dwell in the Tuat (underworld) ; thou 
 shinest with thy beams upon the beings that are therein per- 
 
 1 I.e., the mountain of the sunset. B I.e., the mountain of the sunset. 
 
. 
 
 HYMN TO THE SETTING SUN li 
 
 petually, and thou sendest forth thy light upon the path of 
 Re-stau. Thou openest up the path of the double Lion-god, 
 thou settest the gods upon [their] thrones, and the Kkus in 
 their abiding places. The heart of Naarerf 3 is glad [when] 
 Ra setteth, the heart of Naarerf is glad when Ra setteth." 
 
 " Hail, O ye gods of the land of Amentet who make offer- 
 ings and oblations unto Ra-Tem, ascribe ye glory [unto him 
 when] ye meet him. Grasp ye your weapons and overthrow 
 ye the fiend Seba on behalf of Ra, and repulse the fiend Nebt 
 on behalf of Osiris. The gods of the land of Amentet rejoice 
 and lay hold upon the cords of the Sektet boat, and they come 
 in peace ; the gods of the hidden place who dwell in Amentet 
 triumph." 
 
 " Hail, Thoth, who didst make Osiris to triumph over his 
 enemies, make thou Mut-hetep, victorious, to triumph over 
 her enemies in the presence of the great divine sovereign chiefs 
 who live with Osiris, the lord of life. The great god who 
 dwelleth in his Disk cometh forth, that is, Horus the avenger 
 of his father Unnefer-Ra. Osiris setteth, and the Khu[s] 
 who are in the Tuat (underworld) say: Homage to thee, O 
 thou who comest as Tern, and wHo comest into being as the 
 creator of the gods. Homage to thee, O thou who comest 
 as the holy Soul of souls, who dwellest in the horizon. 
 Homage to thee who art more glorious than [all] the gods 
 and who illuminest the Tuat with thine Eye. Homage to 
 thee who sailest in thy glory and who goest round about it 
 in thy Disk." 
 
 The following variant of the above hymn is translated from 
 the text in the Papyrus of Nekhtu-Amen (Naville, " Todten- 
 buch," Bd. ii. p. 23). 
 
 Another Chapter of the mystery of the Tuat (under- 
 world) AND OF TRAVERSING THE UNSEEN PLACES OF THE 
 
 underworld, of seeing the Disk when he setteth in Amentet, 
 [when] he is adored by the gods and by the Khus of the Tuat 
 (underworld), and [when] the divine Khu which dwelleth 
 within Ra is made perfect. He setteth his might before Ra, 
 he setteth his power before Tern, [he setteth his strength] be- 
 fore Khenti-Amentet, and he setteth his terror before the 
 company of the gods. The Osiris of the gods goeth as leader 
 
 8 I.e., An-rut-f, the place where nothing groweth. 
 
I2 THE BOOK OF THE DEAD 
 
 through the Tuat (underworld), he crasheth through moun- 
 tains, he bursteth through rocks, he maketh glad (?) the heart 
 of every Khu. This composition shall be recited by the de- 
 ceased when he cometh forth and when he goeth in with the 
 gods, among whom he findeth no opposition ; then shall he 
 come forth by day in all the manifold and exceedingly numer- 
 ous forms which he may be pleased to take. [The Osiris 
 . . . saith:] 
 
 " A hymn of praise to Ra at eventide [when] he setteth as a 
 living being in Baakha. 4 The great god who dwelleth in his 
 Disk riseth in his two eyes 5 and all the Khus of the under- 
 world receive him in his horizon of Amentet; they shout 
 praises unto Heru-khuti (Harmachis) in his form of Tern, and 
 they sing hymns of joy to Ra when they have received him 
 at the head of his beautiful path of Amentet." 
 
 He (i.e., the deceased) saith: " Praise be unto thee, O Ra, 
 praise be unto thee, O Tern, in thy splendid progress. Thou 
 hast risen and thou hast put on strength, and thou settest like 
 a living being amid thy glories in the horizon of Amentet, in 
 thy domain which is in Manu. Thy urseus-goddess is behind 
 thee ; thy uraeus-goddess is behind thee. Hail to thee, in peace ; 
 hail to thee, in peace. Thou joinest thyself unto the Eye of 
 Horus, and thou hidest thyself within its secret place ; it de- 
 stroyeth for thee all the convulsions of thy face, it maketh thee 
 strong with life, and thou livest. It bindeth its protecting 
 amulets behind thy members. Thou sailest forth over heaven, 
 and thou makest the earth to be stablished ; thou joinest thy- 
 self unto the upper heaven, O Luminary. The two regions 
 of the East and West make adoration unto thee, bowing low 
 and paying homage unto thee, and they praise thee day by day ; 
 the gods of Amentet rejoice in thy splendid beauties. The 
 hidden places adore thee, the aged ones make offerings unto 
 thee, and they create for thee protecting powers. The divine 
 beings who dwell in the eastern and western horizons transport 
 thee, and those who are in the Sektet boat convey thee round 
 and about. The Souls of Amentet cry out unto thee and 
 say unto thee when they meet thy majesty (Life, Health, 
 Strength !), ' All hail, all hail ! ' When thou comest forth in 
 
 * I.e., the mountain of sunrise, but the scribe appears to have written 
 " Baakha " instead of " Manu." 6 I.e., the Sun and the Moon. 
 
HYMN TO THE SETTING SUN 
 
 13 
 
 peace there arise shouts of delight to thee, O thou lord of 
 heaven, thou Prince of Amentet. Thy mother Isis embraceth 
 thee, and in thee she recognizeth her son, the lord of fear, the 
 mighty one of terror. Thou settest as a living being within 
 the dark portal. Thy father Tatunen lifteth thee up and he 
 stretcheth out his two hands behind thee; thou becomest a 
 divine being in the earth. Thou wakest as thou settest, and 
 thy habitation is in Manu. Grant thou that I may be ven- 
 erated before Osiris, and come thou [to me], O Ra-Tem. 
 Since thou hast been adored [by me] that which I wish thou 
 shalt do for me day by day. Grant thou victory [unto me] 
 before the great company of the gods, O Ra who art doubly 
 beautiful in thy horizon of Amentet, thou lord of Maat who 
 dwellest in the horizon. The fear of thee is great, thy forms 
 are majestic, and the love of thee is great among those who 
 dwell in the underworld." 
 
 HYMN TO THE SETTING SUN 
 
 [From a Papyrus of the nineteenth dynasty preserved at Dublin (see 
 Naville, " Todtenbuch," Bd. I. Bl. 19).] 
 
 A Hymn of Praise to Ra-Heru-khuti (Ra-Harmachis) 
 
 WHEN HE SETTETH IN THE WESTERN PART OF HEAVEN. He 
 
 (i.e., the deceased) saith : 
 
 " Homage to thee, O Ra [who] in thy sitting art Tem- 
 Heru-khuti (Tem-Harmachis), thou divine god, thou self- 
 created being, thou primeval matter [from which all things 
 were made]. When [thou] appearest in the bows of [thy] 
 bark men shout for joy at thee, O maker of the gods ! Thou 
 didst stretch out the heavens wherein thy two eyes 1 might 
 travel, thou didst make the earth to be a vast chamber for thy 
 Khus, so that every man might know his fellow. The Sektct 
 boat is glad, and the Motet boat rejoiceth ; and they greet thee 
 with exaltation as thou journeyest along. The god Nu is con- 
 tent, and thy mariners are satisfied ; the urseus-goddess hath 
 overthrown thine enemies, and thou hast carried off the legs 
 of Apep. Thou art beautiful, O Ra, each day, and thy mother 
 Nut embraceth thee ; thou settest in beauty, and thy heart is 
 
 1 I.e., the Sun and Moon. 
 
14 THE BOOK OF THE DEAD 
 
 glad in the horizon of Manu, and the holy beings therein re- 
 joice. Thou shinest there with thy beams, O thou great god, 
 Osiris, the everlasting Prince. The lords of the zones of the 
 Tuat in their caverns stretch out their hands in adoration be- 
 fore thy Ka (double), and they cry out to thee, and they all 
 come forth in the train of thy form shining brilliantly. The 
 hearts of the lords of the Tuat (underworld) are glad when 
 thou sendest forth thy glorious light in Amentet; their two 
 eyes are directed toward thee, and they press forward to see 
 thee, and their hearts rejoice when they do see thee. Thou 
 hearkenest unto the acclamations of those that are in the 
 funeral chest, 2 thou doest away with their helplessness and 
 drivest away the evils which are about them. Thou givest 
 breath to their nostrils and they take hold of the bows of thy 
 bark in the horizon of Manu. Thou art beautiful each day, O 
 Ra, and may thy mother Nut embrace Osiris . . ., 3 vic- 
 torious." 
 
 THE CHAPTER OF THE CHAPLET OF VICTORY 
 
 [From Lepsius " Todtenbuch," Bl. 13.] 
 
 The Chapter of the Chaplet of Victory. Osiris Auf- 
 ankh, victorious, born of Sheret-Amsu, victorious, saith: 
 
 " Thy father Tern hath woven for thee a beautiful chaplet of 
 victory [to be placed] on [thy] living brow, O thou who lovest 
 the gods, and thou shalt live forever. Osiris-khent-Amentet 1 
 hath made thee to triumph over thine enemies, and thy father 
 Seb hath decreed for thee all his inheritance. Come, there- 
 fore, O Horus, son of Isis, for thou, O son of Osiris, sittest 
 upon the throne of thy father Ra to overthrow thine enemies, 
 for he hath ordained for thee the two lands to their utmost 
 limits. Atem hath [also] ordained this, and the company of 
 the gods hath confirmed the splendid power of the victory of 
 Horus the son of Isis and the son of Osiris forever and forever. 
 And Osiris Auf-ankh shall be victorious forever and ever. O 
 Osiris-khent-Amentet, the whole of the northern and southern 
 parts of the heavens, and every god and every goddess, who 
 are in heaven and who are upon earth [will] the victory of 
 
 8 I.e., the dead. 8 The name of the deceased is wanting. 
 
 1 I.e., " Osiris, Governor of Amentet." 
 
THE CHAPTER OF THE CHAPLET OF VICTORY 15 
 
 Horus, the son of Isis and the son of Osiris, over his enemies 
 in the presence of Osiris-khent-Amentet who will make Osiris 
 Auf-ankh, victorious, to triumph over his enemies in the pres- 
 ence of Osiris-khent-Amentet, Un-nefer, the son of Nut, on 
 the day of making him to triumph over Set and his fiends in 
 the presence of the great sovereign chiefs who are in Annu 
 (Heliopolis) ; on the night of the battle and overthrow of the 
 Seba-fiend in the presence of the great sovereign princes who 
 are in Abtu ; on the night of making Osiris to triumph over 
 his enemies make thou Osiris Auf-ankh, triumphant, to tri- 
 umph over his enemies in the presence of the great sovereign 
 princes, who are in the horizon of Amentet; on the day of 
 the festival of Haker in the presence of the great sovereign 
 princes who are in Tattu ; on the night of the setting up of the 
 Tet in Tattu in the presence of the great sovereign princes 
 who are in the ways of the damned ; on the night of the judg- 
 ment of those who shall be annihilated in the presence of the 
 great sovereign princes who are in Sekhem (Letopolis) ; on 
 the night of the ' things of the altars in Sekhem " in the pres- 
 ence of the great sovereign princes who are in Pe and Tepu; 
 on the night of the stablishing of the inheriting by Horus of 
 the things of his father Osiris in the presence of the great sov- 
 ereign princes who are at the great festival of the ploughing 
 and turning up of the earth in Tattu, or (as others say), [in] 
 Abtu ; on the night of the weighing of words," or (as others 
 say), " weighing of locks in the presence of the great sovereign 
 princes who are in An-rut-f on its place; on the night when 
 Horus receiveth the birth-chamber of the gods in the presence 
 of the great sovereign princes who are in the lands of 
 Rekhti(?); on the night when Isis lieth down to watch [and] 
 to make lamentation for her brother in the presence of the 
 great sovereign princes who are in Re-stau; on the night of 
 making Osiris to triumph over all his enemies." 
 
 " Horus repeated [these] words four times, and all his 
 enemies fell headlong and were overthrown and were cut to 
 pieces; and Osiris Auf-ankh, triumphant, repeated [these] 
 words four times, therefore let all his enemies fall headlong, 
 and be overthrown and cut to pieces. Horus the son of Isis 
 and son of Osiris celebrated in turn millions of festivals, and 
 all his enemies fell headlong, and were overthrown and cut 
 
j6 the book of the dead 
 
 to pieces. Their habitation hath gone forth to the block of 
 the East, their heads have been cut off ; their necks have been 
 destroyed ; their thighs have been cut off ; they have been given 
 over to the Great Destroyer who dwelleth in the valley of the 
 grave ; and they shall never come forth from under the restraint 
 of the god Seb." 
 
 THIS CHAPTER SHALL BE RECITED OVER THE DIVINE CHAPLET 
 WHICH IS LAID UPON THE FACE OF THE DECEASED, AND THOU 
 SHALT CAST INCENSE INTO THE FIRE ON BEHALF OF OSIRIS AUF- 
 ANKH, TRIUMPHANT, BORN OF SHERET-AMSU, TRIUMPHANT; THUS 
 SHALT THOU CAUSE HIM TO TRIUMPH OVER HIS ENEMIES, DEAD 
 OR ALIVE, AND HE SHALL BE AMONG THE FOLLOWERS OF OSIRIS; 
 AND A HAND SHALL BE STRETCHED OUT TO HIM WITH MEAT 
 AND DRINK IN THE PRESENCE OF THE GOD. [THIS CHAPTER] 
 SHALL BE SAID BY THEE TWICE AT DAWN-NOW IT IS A NEVER- 
 FAILING CHARM-REGULARLY AND CONTINUALLY. 
 
 THE CHAPTER OF THE VICTORY OVER 
 ENEMIES 
 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).] 
 
 " Hail, Thoth, who didst make Osiris to triumph over his 
 enemies, snare thou the enemies of Osiris, the scribe Nebseni, 
 the lord of piety, in the presence of the great sovereign 
 princes of every god and of every goddess; in the presence 
 of the great sovereign princes who are in Annu (Heliopolis) 
 on the night of the battle and of the overthrow of the Sebau- 
 fiend in Tattu ; on the night of making to stand up the double 
 Tet in Sekhem (Letopolis) ; on the night of the things of the 
 night in Sekhem, in Pe, and in Tepu ; 1 on the night of the 
 stablishing of Horus in the heritage of the things of his father 
 in the double land of Rekhti( ?) ; on the night when Isis maketh 
 lamentation at the side of her brother Osiris in Abtu (Aby- 
 dos) ; on the night of the Haker festival of the distinguishing 
 [between] the dead (i.e., the damned) and the Khus on the 
 path of the dead (i.e., the damned) ; on the night of the judg- 
 ment of those who are to be annihilated at the great [festival 
 of] the ploughing and the turning up of the earth in Naare- 
 rut-f 2 in Re-stau; and on the night of making Horus to tri- 
 
 1 Pe and Tepu were two famous sanctuaries of northern Egypt. 2 I.e., An-rut-f. 
 
OF GIVING A MOUTH TO THE OVERSEER 17 
 
 umph over his enemies. Horus is mighty, the northern and 
 southern halves of heaven rejoice, Osiris is content thereat 
 and his heart is glad. Hail, Thoth, make thou to triumph 
 Osiris, the scribe Nebseni, over his enemies in the presence of 
 the sovereign princes of every god and every goddess, and in 
 the presence of you, ye sovereign princes who passed judg- 
 ment on Osiris behind the shrine." 
 
 In the Saite Recension this chapter has no vignette, but it 
 has the title " Another Chapter of the Chaplet of Victory," and 
 is arranged in tabular form. The words, " Hail, Thoth, make 
 Osiris Auf-ankh, triumphant, to triumph over his enemies 
 even as thou didst make Osiris to triumph over his enemies," 
 which are written in two horizontal lines, are to be repeated 
 before each column of text. The " great sovereign princes " 
 invoked are those of: (1) Annu (Heliopolis), (2) Tattu, (3) 
 Sekhem (Letopolis), (4) Pe and Tep, (5) An-arut-f, (6) the 
 double land of Rekhti, (7) Re-stau, (8) Abtu, (9) the paths of 
 the dead, (10) the ploughing festival in Tattu, (11) Kher-aba, 
 (12) Osiris, (13) heaven and earth, (14) every god and every 
 goddess. The rubric reads : 
 
 IF THIS CHAPTER BE RECITED REGULARLY AND ALWAYS BY A 
 MAN WHO HATH PURIFIED HIMSELF IN WATER OF NATRON, HE 
 SHALL COME FORTH BY DAY AFTER HE HATH COME INTO PORT 
 (I.E., IS DEAD), AND HE SHALL PERFORM ALL THE TRANSFORMA- 
 TIONS WHICH HIS HEART SHALL DICTATE, AND HE SHALL COME 
 FORTH FROM EVERY FIBK 
 
 THE CHAPTER OF GIVING A MOUTH TO THE 
 OVERSEER 
 
 The Chapter of giving a mouth to the overseer of the 
 
 HOUSE, NU, TRIUMPHANT, IN THE UNDERWORLD. He Saith *. 
 
 " Homage to thee, O thou lord of brightness, thou who art 
 at the head of the Great House, prince of the night and of 
 thick darkness. I have come unto thee being a pure khu. Thy 
 two hands are behind thee, and thou hast thy lot with [thy] 
 ancestors. Oh, grant thou unto me my mouth that I may 
 speak therewith; and guide thou to me my heart at the sea- 
 son when there is cloud and darkness." 
 
18 THE BOOK OF THE DEAD 
 
 THE CHAPTER OF GIVING A MOUTH TO 
 OSIRIS ANI 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 6).] 
 
 The Chapter of giving a mouth to Osiris Ani, the 
 scribe and teller of the holy offerings of all the gods, 
 
 TRIUMPHANT, IN THE UNDERWORLD. He Saith I 
 
 " I rise out of the egg in the hidden land. May my mouth 
 be given unto me that I may speak therewith in the presence 
 of the great god, the lord of the Tuat (underworld). May my 
 hand and my arm not be forced back in the presence of the 
 sovereign princes of any god. I am Osiris, the lord of Re- 
 stau; may I, Osiris the scribe Ani, triumphant, have a por- 
 tion with him who is on the top of the steps (i.e., Osiris). Ac- 
 cording to the desire of my heart, I have come from the Pool 
 of Fire, and I have quenched the fire." 
 
 OPENING THE MOUTH OF OSIRIS 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] 
 
 The Chapter of opening the mouth of Osiris. The 
 scribe Ani, triumphant, saith : 
 
 " May the good Ptah open my mouth, and may the god of 
 my city loose the swathings, even the swathings which are 
 over my mouth. Moreover, may Thoth, being filled and fur- 
 nished with charms, come and loose the bandages, even the 
 bandages of Set which fetter my mouth ; and may the god Tern 
 hurl them at those who would fetter [me] with them, and 
 drive them back. May my mouth be opened, may my mouth 
 be unclosed by Shu with his iron knife wherewith he opened 
 the mouths of the gods. I am the goddess Sekhet, and I sit 
 upon [my] place in the great wind(?) of heaven. I am the 
 great goddess Sah who dwelleth among the Souls of Annu 
 (Heliopolis). Now as concerning every charm and all the 
 words which may be spoken against me, may the gods resist 
 them, and may each and every one of the company of the gods 
 withstand them." 
 
OF BRINGING CHARMS TO OSIRIS 19 
 
 THE CHAPTER OF BRINGING CHARMS TO 
 OSIRIS 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] 
 
 The Chapter of bringing charms unto Osiris Ani [in 
 the underworld]. He saith: 
 
 " I am Tem-Khepera, who brought himself into being upon 
 the thigh of his divine mother. Those who are in Nu (i.e., 
 the sky) are made wolves, and those who are among the 
 sovereign princes are become hyenas. Behold, I gather to- 
 gether the charm [from every place where] it is, and from 
 every man with whom it is, swifter than greyhounds and 
 quicker than light. Hail, thou who towest along the Mdkhent 
 boat of Ra, the stays of thy sails and of thy rudder are taut 
 in the wind as thou sailest up the Pool of Fire in the under- 
 world. Behold, thou gatherest together the charm from every 
 place where it is, and from every man with whom it is, swifter 
 than greyhounds and quicker than light, [the charm] which 
 created the forms of being from the . . . mother, and 
 which either createth the gods or maketh them silent, and 
 which giveth the heat of fire unto the gods. Behold, the 
 charm is given unto me, from wherever it is [and from him 
 with whom it is], swifter than greyhounds and quicker than 
 light," or (as others say) " quicker than a shadow." 
 
 THE CHAPTER OF MEMORY 
 [From the Papyrus of Nu (British Museum No, 10,477, sheet 5).] 
 
 The Chapter of making a man to possess memory in 
 the underworld. The chancellor-in-chief, Nu, triumphant, 
 the overseer of the palace, the son of the chief chancellor 
 Amen-hetep, saith: 
 
 " May my name be given to me in the Great House, and 
 may I remember my name in the House of Fire on the night 
 of counting the years and of telling the number of the months. 
 I am with the Divine One, and I sit on the eastern side of 
 heaven. If any god whatsoever should advance unto me, let 
 me be able to proclaim his name forthwith." 
 
20 THE BOOK OF THE DEAD 
 
 THE CHAPTER OF GIVING A HEART TO OSIRIS 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] 
 
 The Chapter of giving a heart to Osiris Ani in the 
 underworld. He saith : 
 
 " May my heart (ab) 1 be with me in the House of Hearts ! 
 May my heart (hat) be with me in the House of Hearts ! May 
 my heart be with me, and may it rest there, [or] I shall not 
 eat of the cakes of Osiris on the eastern side of the Lake of 
 Flowers, neither shall I have a boat wherein to go down the 
 Nile, nor another wherein to go up, nor shall I be able to sail 
 down the Nile with thee. May my mouth [be given] to me 
 that I may speak therewith, and my two legs to walk there- 
 with, and my two hands and arms to overthrow my foe. May 
 the doors of heaven be opened unto me; may Seb, the Prince 2 
 of the gods, open wide his two jaws unto me; may he open 
 my two eyes which are blindfolded; may he cause me to 
 stretch apart my two legs which are bound together ; and may 
 Anpu (Anubis) make my thighs firm so that I may stand 
 upon them. May the goddess Sekhet make me to rise so that 
 I may ascend unto heaven, and may that be done which I 
 command in the House of the ka (double) of Ptah (i.e., Mem- 
 phis). I understand with my heart. I have gained the mastery 
 over my heart, I have gained the mastery over my two hands, 
 I have gained the mastery over my legs, I have gained the 
 power to do whatsoever my ka (double) pleaseth. My soul 
 shall not be fettered to my body at the gates of the under- 
 world; but I shall enter in peace and I shall come forth in 
 peace." 
 
 1 " Ab " is undoubtedly the " heart," rendered bv " breast," though the 
 and " hat " is the region wherein is pericardium is probably intended, 
 the heart; the word may be fairly well 2 " Erpat," i.e., "tribal chief." 
 
OF PRESERVING THE HEART 21 
 
 THE CHAPTER OF PRESERVING THE HEART 
 [From the Papyrus of Ani (British Museum No. 10,470, sheets 15 and 16).] 
 The Chapter of not letting the heart (hati) of a 
 
 MAN BE TAKEN FROM HIM IN THE UNDERWORLD. 1 Saith Osiris 
 
 Ani: 
 
 " Hail, ye who carry away hearts ! [Hail,] ye who steal 
 [hearts, and who make the heart of a man to go through its 
 transformations according to his deeds, let not what he hath 
 done harm him before you] . 2 Homage to you, O ye lords of 
 eternity, ye possessors of everlastingness, take ye not this 
 heart of Osiris Ani into your grasp, this heart of Osiris, and 
 cause ye not words of evil to spring up against it; because 
 this is the heart of Osiris Ani, triumphant, and it belongeth 
 unto him of many names (i.e., Thoth), the mighty one whose 
 words are his limbs, and who sendeth forth his heart to dwell 
 in his body. The heart of Osiris Ani is triumphant, it is made 
 new before the gods, he hath gained power over it, he hath 
 not been spoken to [according to] what he hath done. He 
 hath gotten power over his own members. His heart obeyeth 
 him, he is the lord thereof, it is in his body, and it shall never 
 fall away therefrom. I, Osiris, the scribe Ani, victorious in 
 peace, and triumphant in the beautiful Amenta and on the 
 mountain of eternity, bid thee to be obedient unto me in the 
 underworld." 
 
 THE CHAPTER OF PRESERVING THE HEART 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 5).] 
 
 The Chapter of not letting the heart of the over- 
 seer OF THE PALACE, THE CHANCELLOR-IN-CHIEF, Nu, TRIUM- 
 PHANT, BE CARRIED AWAY FROM HIM IN THE UNDERWORLD. 
 
 He saith : 
 
 " Hail, thou Lion-god ! I am the Flower Bush (Unb). 
 That which is an abomination unto me is the divine block. 
 
 1 The Papyrus of Mes-em-neter (Na- renewed before the gods, and he hath 
 
 ville, " Todtenbuch," Bd. II. p. 92) gained the mastery over it." 
 
 adds: "His heart goeth forth to take 2 The words within brackets are from 
 
 up its abode in his body, his heart is the Papyrus of Mes-em-neter. 
 
22 THE BOOK OF THE DEAD 
 
 Let not this my heart (hati) be carried away from me by the 
 fighting gods in Annu. Hail, thou who dost wind bandages 
 round Osiris and who hast seen Set ! Hail, thou who returnest 
 after smiting and destroying him before the mighty ones! 
 This my heart (ab) [sitteth] and weepeth for itself before 
 Osiris ; it hath made supplication for me. I have given unto 
 him and I have decreed unto him the thoughts of the heart 
 in the House of the god Usekh-hra, 1 and I have brought to 
 him sand (sic) at the entry to Khemennu (Hermopolis Magna). 
 Let not this my heart (hati) be carried away from me ! I make 
 thee to dwell(?) upon this throne, O thou who joinest to- 
 gether hearts (hatu) [in Sekhet-hetep (with) years] of strength 
 against all things that are an abomination unto thee, and to 
 carry off food from among the things which belong unto thee, 
 and are in thy grasp by reason of thy twofold strength. And 
 this my heart (hati) is devoted to the decrees of the god Tern 
 who leadeth me into the dens of Suti, but let not this my heart 
 which hath done its desire before the sovereign princes who 
 are in the underworld be given unto him. When they find the 
 leg and the swathings they bury them." 
 
 THE CHAPTER OF PRESERVING THE HEART 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] 
 The Chapter of not letting the heart of a man be 
 
 TAKEN AWAY FROM HIM IN THE UNDERWORLD. Osiris Ani, 
 
 triumphant, saith : 
 
 " Turn thou back, O messenger of every god ! Is it that 
 thou art come [to carry away] this my heart which liveth? 
 But my heart which liveth shall not be given unto thee. [As 
 I] advance, the gods hearken unto my offerings, and they all 
 fall down upon their faces in their own places." 
 
 1 I.e., the god of the " Large Face." 
 
OF PRESERVING THE HEART 23 
 
 THE CHAPTER OF PRESERVING THE HEART 
 
 [From the Papyrus of Amen-hetep (Naville, " Todtenbuch," Bd. 1. Bl. 40).] 
 
 The Chapter of not allowing the heart of Amen- 
 hetep, TRIUMPHANT, TO BE CARRIED AWAY DEAD IN THE 
 
 underworld. The deceased saith : 
 
 " My heart is with me, and it shall never come to pass that 
 it shall be carried away. I am the lord of hearts, the slayer 
 of the heart. I live in right and truth (Maat) and I have my 
 being therein. I am Horus, the dweller in hearts, who is 
 within the dweller in the body. I live in my word, and my 
 heart hath being. Let not my heart be taken away from me, 
 let it not be wounded, and may neither wounds nor gashes 
 be dealt upon me because it hath been taken away from me. 
 Let me have my being in the body of [my] father Seb, [and 
 in the body of my] mother Nut. I have not done that which 
 is held in abomination by the gods ; let me not suffer defeat 
 there, [but let me be] triumphant." 
 
 THE HEART OF CARNELIAN 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 33).] 
 
 The Chapter of a heart of Carnelian. Osiris Ani, tri- 
 umphant, saith : 
 
 " I am the Bennu, the soul of Ra, and the guide of the gods 
 in the Tuat (underworld). Their divine souls come forth upon 
 earth to do the will of their kas ; let, therefore, the soul of Osiris 
 Ani come forth to do the will of his ka." 
 
 PRESERVING THE HEART 
 [From Lepsius, " Todtenbuch," Bl. 16.] 
 The Chapter of not letting the heart of a man be 
 
 DRIVEN AWAY FROM HIM IN THE UNDERWORLD. Osiris Auf- 
 
 ankh, triumphant, born of Sheret-Amsu, triumphant, saith : 
 
 " My heart, my mother ; my heart, my mother ! My heart 
 of my existence upon earth. May naught stand up to oppose 
 
24 THE BOOK OF THE DEAD 
 
 me in judgment; may there be no opposition to me in the 
 presence of the sovereign princes ; may [no evil] be wrought 
 against me in the presence of the gods ; may there be no part- 
 ing [of thee] from me in the presence of the great god, the 
 lord of Amentet. Homage to thee, O thou heart of Osiris- 
 khent-Amentet ! Homage to you, O my reins ! Homage to 
 you, O ye gods who dwell in the divine clouds, and who are 
 exalted (or holy) by reason of your sceptres! Speak ye fair 
 words for the Osiris Auf-ankh, and make ye him to prosper 
 before Nehebka. And behold, though I be joined unto the 
 earth, and am in the mighty innermost part of heaven, let me 
 remain on the earth and not die in Amentet, and let me be a 
 khu therein forever and ever." 
 
 THIS [CHAPTER] SHALL BE RECITED OVER A BASALT SCARAB, 
 WHICH SHALL BE SET IN A GOLD SETTING, AND IT SHALL BE 
 PLACED INSIDE THE HEART OF THE MAN * FOR WHOM THE CERE- 
 MONIES OF " OPENING THE MOUTH " AND OF ANOINTING WITH 
 UNGUENT HAVE BEEN PERFORMED. AND THERE SHALL BE RE- 
 CITED BY WAY OF A MAGICAL CHARM THE WORDS: " MY HEART, 
 MY MOTHER; MY HEART, MY MOTHER! MY HEART OF TRANS- 
 FORMATIONS." 
 
 PRESERVING THE HEART 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 5).] 
 
 The Chapter of not letting the heart of the overseer 
 of the palace, the chancellor-in-chief, nu, triumphant, 
 
 BE DRIVEN AWAY FROM HIM IN THE UNDERWORLD. He Saith ! 
 
 " O my heart, my mother ; O my heart, my mother ! 
 
 my heart of my existence upon earth. May naught stand 
 up to oppose me in judgment in the presence of the lords of 
 the trial ; let it not be said of me and of that which I have done, 
 
 1 He hath done deeds against that which is right and true ' ; 
 may naught be against me in the presence of the great 
 god, the lord of Amentet. Homage to thee, O my heart ! 
 Homage to thee, O my heart ! Homage to you, O my 
 reins ! Homage to you, O ye gods who dwell in the divine 
 clouds, and who are exalted (or holy) by reason of your scep- 
 tres! Speak ye [for me] fair things to Ra, and make ye me 
 
 1 I.e., the deceased. 
 
PRESERVING THE HEART 25 
 
 to prosper before Nehebka. And behold me, even though I 
 be joined to the earth in the mighty innermost parts thereof, 
 let me remain upon the earth and let me not die in Amentet, 
 but become a Khu therein." 
 
 PRESERVING THE HEART 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] 
 
 The Chapter of not letting the heart of Osiris, the 
 scribe of the holy offerings of all the gods, ani, trium- 
 PHANT, BE DRIVEN FROM HIM IN THE UNDERWORLD. He Saith : 
 
 " My heart, my mother ; my heart, my mother ! My heart 
 whereby I came into being! May naught stand up to oppose 
 me at [my] judgment; may there be no opposition to me in the 
 presence of the sovereign princes (Tchatcha) ; may there be no 
 parting of thee from me in the presence of him that keepeth the 
 Balance! Thou art my ka, the dweller in my body; the god 
 Khnemu who knitteth and strengtheneth my limbs. Mayest 
 thou come forth into the place of happiness whither we go. May 
 'the Shenit (i.e., the divine officers of the court of Osiris), who 
 form the conditions of the lives of men, not cause my name 
 to stink. [Let it be satisfactory unto us, and let the listening 
 be satisfactory unto us, and let there be joy of heart unto us 
 at the weighing of words. Let not that which is false be uttered 
 against me before the great god, the lord of Amentet. Verily 
 how great shalt thou be when thou risest in triumph !] x 
 
 RUBRIC 
 
 [From the Papyrus of Amen-hetep (see Naville, " Todtenbuch," Bd. II. 
 
 p. 99).] 
 
 THESE WORDS ARE TO BE SAID OVER A SCARAB OF GREEN 
 STONE ENCIRCLED WITH A BAND OF REFINED COPPER AND 
 [HAVING] A RING OF SILVER, WHICH SHALL BE PLACED ON THE 
 NECK OF THE KHU. 
 
 THIS CHAPTER WAS FOUND IN THE CITY OF KHEMENNU (HER- 
 MOPOLIS MAGNA) UNDER THE FEET OF [THE STATUE OF] THIS 
 GOD. [IT WAS INSCRIBED] UPON A SLAB OF IRON OF THE SOUTH, 
 IN THE WRITING OF THE GOD HIMSELF, IN THE TIME OF THE 
 
 1 The words within brackets are translated from the Papyrus of Nebseni 
 (sheet 4). 
 
26 THE BOOK OF THE DEAD 
 
 MAJESTY OF THE KING OF THE NORTH AND OF THE SOUTH, 
 MEN-KAU-RA, 8 TRIUMPHANT, BY THE ROYAL SON HERU-TA-TA-F, 
 WHO DISCOVERED IT WHILE HE WAS ON HIS JOURNEY TO MAKE 
 AN INSPECTION OF THE TEMPLES AND OF THEIR ESTATES. 
 
 BEATING BACK THE CROCODILE 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 5).] 
 
 The Chapter of beating back the Crocodile that 
 cometh to carry away the charm from nu, the overseer 
 of the palace, the chancellor-in-chief, triumphant, 
 the son of the overseer of the palace, amen-hetep, 
 
 TRIUMPHANT, IN THE UNDERWORLD. He Saith : 
 
 " Get thee back, return, get thee back, thou crocodile-fiend 
 Sui ; thou shalt not advance to me, for I live by reason of the 
 magical words which I have by me. I do not utter that name 
 of thine to the great god who will cause thee to come to the 
 two divine envoys; the name of the one is Betti, 1 and the 
 name of the other is ' Hra-k-en-Maat.' 2 Heaven hath power 
 over its seasons, and the magical word hath power over that 
 which is in its possession, let therefore my mouth have power 
 over the magical word which is therein. My front teeth are 
 like unto flint knives, and my jaw-teeth are like unto the Nome 
 of Tutef. 3 Hail thou that sittest with thine eyeball upon these 
 my magical words ! Thou shalt not carry them away, O thou 
 crocodile that livest by means of magical words ! " 
 
 [In the Turin Papyrus (Lepsius, op. cit., Bl. 16) the follow- 
 ing lines are added to this chapter:] 
 
 " I am the Prince in the field. I, even I, am Osiris, who hath 
 shut in his father Seb together with his mother Nut on the 
 day of the great slaughter. My father is Seb and my mother 
 is Nut. I am Horus, the first-born of Ra, who is crowned. I 
 am Anpu ( Anubis) on the day of reckoning. I, even I, am Osiris 
 the prince who goeth in and declareth the offerings which 
 are written down. I am the guardian of the door of Osiris, 
 
 8 I.e., Mycerinus, a king of the fourth 8 I.e., " Thy face is of right and 
 
 dynasty. truth." 
 
 1 I.e., " He of two teeth " (or two 3 We should probably add the word 
 
 horns); the Saite Recension (Lepsius, " tep " and read " Tep tu-f," "He that 
 
 op. cit., Bl. 16) reads " Bent," i.e., is upon his hill," i.e., Anubis. 
 " ape." 
 
BEATING BACK THE CROCODILE 27 
 
 even I. I have come, I have become glorious (or a Kku), I 
 have been reckoned up, I am strong, I have come and I avenge 
 mine own self. I have sat in the birth-chamber of Osiris, and 
 I was born with him, and I renew my youth along with him. 
 I have laid hold upon the Thigh which was by Osiris, and I 
 have opened the mouth of the gods therewith, I sit upon the 
 place where he sitteth, and I write down the number [of the 
 things] which make strong (?) the heart, thousands of loaves 
 of bread, thousands of vases of beer, which are upon the altars 
 of his father Osiris, [numbers of] jackals, wolves, oxen, red 
 fowl, geese and ducks. Horus hath done away with the sacri- 
 fices of Thoth. I fill the office of priest in the regions above, and 
 I write down there [the things] which make strong the heart. 
 I make offerings (or offerings are made to me) at the altars 
 of the Prince of Tattu, and I have my being through the 
 oblations [made to] him. I snuff the wind of the East by his 
 head, and I lay hold upon the breezes of the West thereby. 
 . . . I go round about heaven in the four quarters thereof, 
 I stretch out my hand and grasp the breezes of the south 
 [which] are upon its hair. Grant unto me air among the 
 venerable beings and among those who eat bread." 
 
 IF THIS CHAPTER BE KNOWN BY [THE DECEASED] HE SHALL. 
 COME FORTH BY DAY, HE SHALL RISE UP TO WALK UPON THE 
 EARTH AMONG THE LIVING, AND HE SHALL NEVER FAIL AND 
 COME TO AN END, NEVER, NEVER, NEVER. 
 
 BEATING BACK THE CROCODILE 
 [From Lepsius, " Todtenbuch," Bll. 16 and 17.] 
 
 The Chapter of beating back the Crocodile that 
 cometh to carry away the magical words from the khu 
 in the underworld. Osiris Auf-ankh, triumphant, saith : 
 
 " The Mighty One fell down upon the place where he is, or 
 (as others say), upon his belly, but the company of the gods 
 caught him and set him up again. [My] soul cometh and it 
 speaketh with its father, and the Mighty One delivereth it 
 from these eight 1 crocodiles. I know them by their names and 
 [what] they live upon, and I am he who hath delivered his 
 father from them." 
 
 1 The Theban texts mention four crocodiles only. 
 
2 8 THE BOOK OF THE DEAD 
 
 " Get thee back, O Crocodile that dwellest in the West, thou 
 that livest upon the stars which never rest, for that which is 
 an abomination unto thee is in my belly, O thou that hast eaten 
 the forehead of Osiris. I am Set." 
 
 " Get thee back, O Crocodile that dwellest in the West, for 
 the serpent-fiend Naau is in my belly, and I will give him unto 
 thee ; let not thy flame be against me." 
 
 " Get thee back, O Crocodile that dwellest in the East, who 
 feedest upon those who eat their own filth, for that which is an 
 abomination unto thee is in my belly ; I advance, I am Osiris." 
 
 " Get thee back, O Crocodile that dwellest in the East, the 
 serpent-fiend Naau is in my belly, and I will give [him] 
 unto thee ; let not thy flame be against me." 
 
 " Get thee back, O Crocodile that dwellest in the South, who 
 feedest upon filth, and waste, and dirt, for that which is an abom- 
 ination unto thee is in my belly ; shall not the flame be on thy 
 hand? I am Sept." 
 
 " Get thee back, O Crocodile that dwellest in the South, for 
 I am safe by reason of my charm ; my fist is among the flowers 
 and I will not give it unto thee." 
 
 " Get thee back, O Crocodile that dwellest in the North, who 
 feedest upon what is offered (?) within the hours, for that 
 which thou abominatest is in my belly; let [not] thy venom 
 be upon my head, for I am Tern." 
 
 " Get thee back, O Crocodile that dwellest in the North, for 
 the goddess Serqet is in my belly and I have not yet brought 
 her forth. I am Uatch-Maati (or Merti)." 
 
 " The things which are created are in the hollow of my hand, 
 and those which have not yet come into being are in my body. 
 I am clothed and wholly provided with thy magical words, O 
 Ra, the which are in heaven above me and in the earth be- 
 neath me. I have gained power, and exaltation, and a full- 
 breathing throat in the abode of my father Ur (i.e., the Mighty 
 One), and he hath delivered unto me the beautiful Amentet 
 which destroyeth living men and women ; but strong is its divine 
 lord, who suffereth from weakness," or (as others say) " ex- 
 haustion twofold, therein day by day. My face is open, my 
 heart is upon its seat, and the crown with the serpent is upon 
 me day by day. I am Ra, who is his own protector, and nothing 
 shall ever cast me to the ground." 
 
REPULSING SERPENTS 29 
 
 REPULSING SERPENTS 
 [From the Papyrus of Nu (British Museum No. 10477, sheet 6).] 
 
 The Chapter of repulsing serpents (or worms). Nu, 
 the overseer of the palace, the chancellor-in-chief, triumphant, 
 saith : 
 
 " Hail, thou serpent Rerek, advance not hither. Behold Seb 
 and Shu. Stand still now, and thou shalt eat the rat which is 
 an abominable thing unto Ra, and thou shalt crunch the bones 
 of the filthy cat." 
 
 AGAINST SNAKES 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] 
 
 The Chapter of not [letting] Oisris Nu, triumphant, 
 be bitten by snakes (or worms ) in the underworld. he 
 saith : 
 
 " O Serpent ! I am the flame which shineth upon the 
 Opener ( ?) of hundreds of thousands of years, and the standard 
 of the god Tenpu," or (as others say) "the standard of 
 young plants and flowers. Depart ye from me, for I am the 
 divine Maftet." x 
 
 AGAINST SERPENTS 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] 
 
 The Chapter of not [letting] Nu, the chancellor- 
 in-chief, TRIUMPHANT, BE DEVOURED BY SERPENTS IN THE 
 
 underworld. He saith : 
 
 " Hail, thou god Shu ! Behold Tattu ! Behold Shu ! Hail 
 Tattu! [Shu] hath the head-dress of the goddess Hathor. 
 They nurse Osiris. Behold the twofold being who is about to 
 eat me! Alighting from the boat I depart (?), and the ser- 
 pent-fiend Seksek passeth me by. Behold saw, and aaqet 
 flowers are kept under guard ( ?). This being is Osiris, and he 
 maketh entreaty for his tomb. The eyes of the divine prince 
 are dropped, and he performeth the reparation which is to be 
 
 1 So far back as 1867 the late Dr. Birch identified the animal " maftet " 
 with the lynx. 
 
3 o THE BOOK OF THE DEAD 
 
 done for thee; [he] giveth [unto thee thy] portion of right and 
 truth according to the decision concerning the states and con- 
 ditions [of men]." 
 
 DRIVING AWAY APSHAIT 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] 
 
 The Chapter of driving away Apshait. Osiris Nu, the 
 chancellor-in-chief, triumphant, saith: 
 
 " Depart from me, O thou that hast lips which gnaw, for I 
 am Khnemu, the lord of Peshennu, 1 and [I] bring the words 
 of the gods to Ra, and I report [my] message to the lord 
 thereof." 2 
 
 DRIVING BACK THE MERTI 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] 
 
 The Chapter of driving back the two Merti goddesses. 
 Nu, the chancellor-in-chief, triumphant, saith : 
 
 " Homage to you, ye two Rekht goddesses, 1 ye two Sisters, 
 ye two Mert goddesses, I bring a message to you concerning 
 my magical words. I shine from the Sektet boat, I am Horus 
 the son of Osiris, and I have come to see my father Osiris." 
 
 LIVING BY AIR 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).] 
 
 The Chapter of living by air in the underworld. The 
 scribe Nebseni, the lord to whom veneration is paid, saith : 
 
 " [ I am the god Tern], who cometh forth out of Nu into 
 the watery abyss. I have received [my habitation of Amentet, 
 and have given commands] with my words to the [Khus] 
 whose abiding-places are hidden, to the Khus and to the double 
 Lion-god. I have made journeys round about and I have 
 sung hymns of joy in the boat of Khepera. I have eaten there- 
 
 1 Read, "the lord of the city of * The two opponent goddesses, or Isis 
 
 Shennu " i.e., of Kom Ombos. and NephthysC?). 
 
 * Or, " I report [my] message to 
 Nebes " (or Nebses). 
 
LIVING BY AIR 3I 
 
 in, I have gained power therein, and I live therein through the 
 breezes [which are there]. I am the guide in the boat of Ra, 
 and he openeth out for me a path ; he maketh a passage for me 
 through the gates of the god Seb. I have seized and carried 
 away those who live in the embrace of the god Ur (i.e., Mighty 
 One) ; I am the guide of those who live in their shrines, the 
 two brother-gods Horus and Set ; and I bring the noble ones 
 with me. I enter in and I come forth, and my throat is not 
 slit; I go into the boat of Maat, and I pass in among those 
 who live in the Atet boat, and who are in the following of Ra, 
 and are nigh unto him in his horizon. I live after my death 
 day by day, and I am strong even as is the double Lion-god. 
 I live, and I am delivered after my death, I, the scribe Nebseni, 
 the lord of piety, who fill the earth and come forth like the lily 
 of mother-of-emerald, of the god Hetep of the two lands." 
 
 LIVING BY AIR 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] 
 
 The Chapter of living by air in the underworld. Nu, 
 the overseer of the palace, the chancellor-in-chief, triumphant, 
 the son of the overseer of the palace, the chancellor-in-chief, 
 Amen-hetep, triumphant, saith: 
 
 " I am the double Lion-god, the first-born of Ra and Tern of 
 Ha-khebti( ?), [the gods] who dwell in their divine chambers. 
 Those who dwell in their divine abodes have become my guides, 
 and they make paths for me as they revolve in the watery abyss 
 of the sky by the side of the path of the boat of Tern. I stand 
 upon the timbers (?) of the boat of Ra, and I recite his ordi- 
 nances to the beings who have knowledge, and I am the herald 
 of his words to him whose throat stinketh. I set free my 
 divine fathers at eventide. I close the lips of my mouth, and 
 I eat like unto a living being. I have life in Tattu, and I live 
 again after death like Ra day by day." 
 
32 THE BOOK OF THE DEAD 
 
 DRIVING BACK REREK 
 [From the Papyrus of Mes-em-neter (see Naville, op. cit., Bd. I. Bl. 53).] 
 
 The Chapter of driving back the Serpent Rerek in the 
 underworld. Osiris Mes-em-neter saith: 
 
 "Get thee back, depart, retreat (?) from [me], O Aaapef, 
 withdraw, or thou shalt be drowned at the Pool of Nu, at the 
 place where thy father hath ordered that thy slaughter shall 
 be performed. Depart thou from the divine place of birth of 
 Ra wherein is thy terror. I am Ra who dwelleth in his terror. 
 Get thee back, Fiend, before the darts of his beams. Ra hath 
 overthrown thy words, the gods have turned thy face back- 
 ward, the Lynx hath torn open thy breast, the Scorpion hath 
 cast fetters upon thee ; and Maat hath sent forth thy destruction. 
 Those who are in the ways have overthrown thee; fall down 
 and depart, O Apep, thou Enemy of Ra ! O thou that passest 
 over the region in the eastern part of heaven with the sound of 
 the roaring thunder-cloud, O Ra who openest the gates of the 
 horizon straightway on thy appearance, [Apep] hath sunk 
 helpless under [thy] gashings. I have performed thy will, O 
 Ra, I have performed thy will ; I have done that which is fair, 
 I have done that which is fair, I have labored for the peace of 
 Ra. [I] have made to advance thy fetters, O Ra, and Apep 
 hath fallen through thy drawing them tight. The gods of the 
 south and of the north, of the west and of the east have fastened 
 chains upon him, and they have fettered him with fetters ; the 
 god Rekes hath overthrown him and the god Hertit hath put 
 him in chains. Ra setteth, Ra setteth; Ra. is strong at [his] 
 setting. Apep hath fallen, Apep, the enemy of Ra, departeth. 
 Greater is the punishment [which hath been inflicted on] thee 
 than the sting ( ?) which is in the Scorpion goddess, and mightily 
 hath she, whose course is everlasting, worked it upon thee and 
 with deadly effect. Thou shalt never enjoy the delights of 
 love, thou shalt never fulfil thy desire, O Apep, thou Enemy of 
 Ra! He maketh thee to go back, O thou who art hateful to 
 Ra; he looketh upon thee, get thee back! [He] pierceth [thy] 
 head, [he] cutteth through thy face, [he] divideth [thy] head 
 at the two sides of the ways, and it is crushed in his land ; thy 
 bones are smashed in pieces, thy members are hacked off thee, 
 
DRIVING BACK REREK 33 
 
 and the god [A]ker hath condemned thee, O Apep, thou enemy 
 of Ra! Thy mariners are those who keep the reckoning for 
 thee, [O Ra, as thou] advancest, and thou restest there wherein 
 are the offerings made to thee [As thou] advancest, [as thou] 
 advancest toward the House the advance which thou hast made 
 toward the House is a prosperous advance ; let not any baleful 
 obstacle proceed from thy mouth against me when thou workest 
 on my behalf. I am Set who let loose the storm-clouds and 
 the thunder in the horizon of heaven even as [doth] the god 
 Netcheb-ab-f." 
 
 " ' Hail/ saith the god Tern, ' make strong your faces, O 
 soldiers of Ra, for I have driven back the god Nentcha in the 
 presence of the divine sovereign princes/ ' Hail,' saith the god 
 Seb, ' make ye firm those who are upon their seats which are 
 in the boat of Khepera, take ye your ways, [grasping] your 
 weapons of war in your hands.' ' Hail,' saith Hathor, ' take ye 
 your armor/ ' Hail,' saith Nut, ' come and repulse the god 
 Tcha who pursueth him that dwelleth in his shrine and who 
 setteth out on his way alone, namely, Neb-er-tcher, who can- 
 not be repulsed.' ' Hail/ say those gods who dwell in their 
 companies and who go round about the Turquoise Pool, ' come, 
 O mighty One, we praise and we will deliver the Mighty One 
 [who dwelleth in] the divine Shrine, from whom proceeds the 
 company of the gods, let commemorations be made for him, 
 let praise be given to him, let words [of praise] be recited be- 
 fore him by you and by me.' ' Hail,' saith Nut to thy Sweet 
 One. ' Hail,' say those who dwell among the gods, ' he cometh 
 forth, he findeth [his] way, he maketh captives among the gods, 
 he hath taken possession of the goddess Nut, and Seb standeth 
 up/ Hail, thou terrible one, the company of the gods is on 
 the march. Hathor quaketh with terror, and Ra hath tri- 
 umphed over Apep." 
 
34 THE BOOK OF THE DEAD 
 
 REPULSING THE EATER OF THE ASS 
 
 [From the Papyrus of Ra (see Naville, op. cit., Bd. I. Bl. 54) and from 
 the Papyrus of Nu (British Museum No. 10,477, sheet 8).] 
 
 The Chapter of driving back the Eater of the Ass. 
 Osiris Ra, triumphant, saith: 
 
 I. " Get thee back, Hai, thou impure one, thou abomina- 
 tion of Osiris ! Thoth hath cut off thy head, and I have per- 
 formed upon thee all the things which the company of the 
 gods ordered concerning thee in the matter of the work of thy 
 slaughter. Get thee back, thou abomination of Osiris, from the 
 Neshmet boat . . . which advanceth with a fair wind. 
 Ye are holy, O all ye gods, and [ye] have cast down headlong 
 the enemies of Osiris; the gods of Ta-ur shout for joy. Get 
 thee back, O thou Eater of the Ass, thou abomination of the 
 god Haas who dwelleth in the underworld. I know thee, 
 I know thee, I know thee, I know thee. Who art thou? I 
 am . . . 
 
 II. " On thy face [O fiend], and devour me not, for I am 
 pure, and I am with the time which cometh of itself. Thou 
 shalt not come to me, O thou that comest 1 without being in- 
 voked, and whose [time of coming] is unknown. I am the lord 
 of thy mouth, get thee back, thou and thy desires (?). Hail, 
 Haas, with his stone [knife] Horus hath cut asunder thy 
 members, and thou art destroyed within thy company, and thy 
 bend (or dwelling-place) is destroyed for thee by the com- 
 pany of thy gods who dwell in the cities of Pe and Tep. He 
 that slayeth [thee] there is in the form of the Eye of Horus, 
 and I have driven thee away as thou wast advancing, and I 
 have vanquished thee by the winds of my mouth. O thou 
 Eater of those who commit sins, who dost plunder and spoil, 
 I have [committed] no sin; therefore, let my palette and the 
 writings with hostile charges [against me upon them] be given 
 unto me. I have done no wrong in the presence of the sover- 
 eign princes, therefore shoot not thy [venom] at me. I give, 
 do thou take according to what I order ; snatch me not away, 
 and eat me not, for I am the lord of life, the Prince (Life, 
 Health, Strength!) of the horizon." 
 
 1 These words are from the Papyrus of Ra. 
 
ABOLISHING THE SLAUGHTERINGS 35 
 
 ABOLISHING THE SLAUGHTERINGS 
 [From the Papyrus of Nebseni, sheet 25.] 
 
 The Chapter of driving away the slaughterings which 
 are performed in the underworld. Nebseni, the scribe and 
 designer in the Temples of Upper and Lower Egypt, he to whom 
 fair veneration is paid, the son of the scribe and artist Thena, 
 triumphant, saith: 
 
 " Hail, Tern, I have become glorious (or a Khu) in the 
 presence of the double Lion-god, the great god, therefore open 
 thou unto me the gate of the god Seb. I smell the earth (i.e., 
 I bow down so that my nose toucheth the ground) of the great 
 god who dwelleth in the underworld, and I advance into the 
 presence of the company of the gods who dwell with the beings 
 who are in the underworld. Hail, thou guardian of the divine 
 door of the city of Beta, thou [god] Neti(?) who dwellest in 
 Amentet, I eat food, and I have life through the air, and the 
 god Atch-ur leadeth me with [him] to the mighty boat of 
 Khepera. I hold converse with the divine mariners at even- 
 tide, I enter in, I go forth, and I see the being who is there; 
 I lift him up, and I say that which I have to say unto him, 
 whose throat stinketh [for lack of air]. I have life, and I am 
 delivered, having lain down in death. Hail, thou that bringest 
 offerings and oblations, bring forward thy mouth and make to 
 draw nigh the writings (or lists) of offerings and oblations. 
 Set thou Right and Truth firmly upon their throne, make thou 
 the writings to draw nigh, and set thou up the goddesses in the 
 presence of Osiris, the mighty god, the Prince of everlasting- 
 ness, who counteth his years, who hearkeneth unto those who 
 are in the islands (or pools), who raiseth his right shoulder, 
 who judgeth the divine princes, and who sendeth [Osiris] 
 into the presence of the great sovereign princes who live in the 
 underworld. 
 
36 THE BOOK OF THE DEAD 
 
 ABOLISHING THE SLAUGHTERINGS 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] 
 The Chapter of driving back the slaughterings 
 
 WHICH ARE PERFORMED IN SUTEN-HENEN. Osiris Nu, trium- 
 phant, saith: 
 
 " O thou land of the sceptre! (literally, wood) O thou white 
 crown of the divine form! O thou resting-place of the boat! 
 I am the Child, I am the Child, I am the Child, I am the Child. 
 Hail, Abu-ur, thou sayest day by day : ' The slaughter-block 
 is made ready as thou knowest, and thou hast come to decay/ 
 I am Ra, the stablisher of those who praise [him]. I am the 
 knot of the god within the Aser tree, the doubly beautiful one, 
 who is more splendid than yesterday (say four times). I am 
 Ra, the stablisher of those who praise [him]. I am the knot of 
 the god within the Aser tree, and my going forth is the going 
 forth [of Ra] on this day." 
 
 " My hair is the hair of Nu. My face is the face of the 
 Disk. My eyes are the eyes of Hathor. My ears are the ears 
 of Ap-uat. My nose is the nose of Khenti-khas. My lips are 
 the lips of Anpu. My teeth are the teeth of Serqet. My neck 
 is the neck of the divine goddess Isis. My hands are the 
 hands of Ba-neb-Tattu. My forearms are the forearms of 
 Neith, the Lady of Sais. My backbone is the backbone of Suti. 
 My phallus is the phallus of Osiris. My reins are the reins of 
 the Lords of Kher-aba. My chest is the chest of the Mighty 
 one of Terror. My belly and back are the belly and back of 
 Sekhet. My buttocks are the buttocks of the Eye of Horus. 
 My hips and legs are the hips and legs of Nut. My feet are the 
 feet of Ptah. [My fingers] and my leg-bones are the [fingers 
 and] leg-bones of the Living Gods. There is no member of 
 my body which is not the member of some god. The god 
 Thoth shieldeth my body altogether, and I am Ra day by day. 
 I shall not be dragged back by my arms, and none shall lay 
 violent hold upon my hands. And shall do me hurt neither 
 men, nor gods, nor the sainted dead, nor those who have 
 perished, nor any one of those of ancient times, nor any mortal, 
 nor any human being. I am he who cometh forth, advancing, 
 whose name is unknown. I am Yesterday, and Seer of millions , 
 
ABOLISHING THE SLAUGHTERINGS 37 
 
 of years is my name. I pass along, I pass along the paths of 
 the divine celestial judges. I am the lord of eternity, and I 
 decree and I judge like the god Khepera. I am the lord of the 
 Ureret crown. I am he who dwelleth in the Utchat [and in the 
 Egg, in the Utchat and in the Egg, and it is given unto me to 
 live [with] them. I am he that dwelleth in the Utchat when it 
 closeth, and I exist by the strength thereof. I come forth and 
 I shine ; I enter in and I come to life. I am in the Utchat] ,* 
 my seat is upon my throne, and I sit in the abode of splendor ( ?) 
 before it. I am Horus and (I) traverse millions of years. I 
 have given the decree [for the stablishing of] my throne and I 
 am the ruler thereof ; and in very truth, my mouth keepeth an 
 even balance both in speech and in silence. In very truth, my 
 forms are inverted. I am Un-nefer, from one season even unto 
 another, and what I have is within me; [I am] the only One, 
 who proceedeth from an only One who goeth round about in 
 his course. I am he who dwelleth in the Utchat, no evil thing 
 of any form or kind shall spring up against me, and no baleful 
 object, and no harmful thing, and no disastrous thing shall 
 happen unto me. I open the door in heaven, I govern my 
 throne, and I open up [the way] for the births [which take 
 place] on this day. I am( ?) the child who marcheth along the 
 road of Yesterday. [I am] To-day for untold nations and 
 peoples. I am he who protecteth you for millions of years, and 
 whether ye be denizens of the heavens, or of the earth, or of 
 the south, or of the north, or of the east, or of the west, the fear 
 of me is in your bodies. I am he whose being has been moulded 
 in his eye, and I shall not die again. My moment is in your 
 bodies, but my forms are in my place of habitation. I am 
 he who cannot be known, but the Red Ones have their faces 
 directed toward me. I am the unveiled one. The season 
 wherein [the god] created the heavens for me and enlarged 
 the bounds of the earth and made great the progeny thereof 
 cannot be found out; but they fail and are not united [again]. 
 My name setteth itself apart from all things [and from] the 
 great evil [which is in] the mouths [of men] by reason of the 
 speech which I address unto you. I am he who riseth and 
 shineth, the wall which cometh out of a wall, an only One who 
 proceedeth from an only One. There is never a day that 
 
 1 The words within brackets are supplied from the Papyrus of Mes-em-neter. 
 
38 THE BOOK OF THE DEAD 
 
 passeth without the things which appertain unto him being 
 therein ; passing, passing, passing, passing. Verily I say unto 
 thee, I am the Sprout which cometh forth from Nu, and my 
 Mother is Nut. Hail, O my Creator, I am he who hath no 
 power to walk, the great Knot who is within yesterday. The 
 might of my strength is within my hand. I myself am not 
 known, but I am he who knoweth thee. I cannot be held with 
 the hand, but I am he who can hold thee in his hand. Hail, O 
 Egg ! Hail, O Egg ! I am Horus who live for millions of years, 
 whose flame shineth upon you and bringeth your hearts to 
 me. I have the command of my throne and I advance at this 
 season, I have opened a path, and I have delivered myself from 
 all evil things. I am the dog-headed ape of gold three palms 
 and two fingers [high], which hath neither arms nor legs and 
 dwelleth in Het-ka-Ptah (Memphis), and I go forth as goeth 
 forth the dog-headed ape that dwelleth in Het-ka-Ptah." 
 
 AIR AND WATER 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] 
 The Chapter of snuffing the air and of having the 
 
 MASTERY OVER THE WATER IN THE UNDERWORLD. The Overseer 
 
 of the palace, the chancellor-in-chief, Nu, triumphant, saith : 
 
 " Hail, Hap-ur, god of heaven, in thy name of ' Divider of 
 heaven,' grant thou unto me that I may have dominion over 
 the water, even as the goddess Sekhet had power over Osiris 
 on the night of the storms and floods. Grant thou that I may 
 have power over the divine princes who have their habitations 
 in the place of the god of the inundation, even as they have 
 power over their own holy god of whose name they are ig- 
 norant ; and may they let me have power even as [he hath let 
 them have power]." 
 
 " My nostrils are opened in Tattu," or (as others say), " My 
 mouth and my nostrils are opened in Tatau, and I have my 
 place of peace in Annu, which is my house ; it was built for 
 me by the goddess Sesheta, and the god Khnemu set it up 
 for me upon its walls. If to this heaven it cometh by the 
 north, I sit at the south ; if to this heaven it cometh by the 
 south, I sit at the north ; if to this heaven it cometh by the 
 
DOMINION OVER ELEMENTS 39 
 
 west, I sit at the east ; and if to this heaven it cometh by the 
 east, I sit at the west. I draw the hair of my nostrils, and I 
 make my way into every place in which I wish to sit." 
 
 In the Papyrus of Nefer-uben-f (see Naville, op. cit, Bd. I. 
 Bl. 70) this chapter ends quite differently, and reads: 
 
 " I am strong in my mouth and in my nostrils, for behold 
 Tern has stablished them ; behold, O ye gods and Khus. Rest 
 thou, then, O Tern. Behold the staff which blossometh, and 
 which cometh forth when a man crieth out in your names. 
 Behold, I am Tern, the tree(?) of the gods in [their] visible 
 forms. Let me not be turned back. ... I am the Arn-khent, 
 Nefer-uben-f, triumphant. Let neither my flesh nor my mem- 
 bers be gashed with knives, let me not be wounded by knives 
 by you. I have come, I have been judged, I have come forth 
 therein, [I] have power with my father, the Old man, Nu. 
 He hath granted that I may live, he hath given strength unto 
 me, and he hath provided me with the inheritance of my father 
 therein.", 
 
 DOMINION OVER ELEMENTS 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 16).] 
 
 The Chapter of breathing the air and of having do- 
 minion OVER THE WATER IN THE UNDERWORLD. Osiris Ani 
 
 saith : 
 
 "Open to me." Who art thou? Whither goest thou? 
 What is thy name ? "I am one of you." Who are those with 
 thee ? " The two serpent goddesses Merti. Separate thou 
 from him, head from head, when [thou] goest into the divine 
 Mesqen chamber. He letteth me set out for the temple of the 
 gods who have found their faces. ' Assembler of Souls ' is 
 the name of my boat ; ' Making the hair to stand on end ' is 
 the name of the oars ; ' Goad ' is the name of the hold ; ' Mak- 
 ing straight for the middle ' is the name of the rudder ; like- 
 wise [the boat] is a type of my being borne onward in the 
 pool. Let there be given unto me vessels of milk, together 
 with cakes, and loaves of bread, and cups of drink, and flesh 
 in the Temple of Anpu." 
 
 IF HE (I.E., THE DECEASED) KNOWETH THIS CHAPTER, HE 
 SHALL GO INTO, AFTER COMING FORTH FROM, THE UNDER- 
 WORLD OF THE ^BEAUTIFUL AMENTET]. 
 
4 o THE BOOK OF THE DEAD 
 
 DOMINION OVER ELEMENTS 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 16).] 
 The Chapter of snuffing the air, and of having 
 
 DOMINION OVER THE WATERS IN THE UNDERWORLD. Osiris 
 
 Ani saith : 
 
 " Hail, thou sycamore tree of the goddess Nut ! Grant thou 
 to me of [the water and of] the air which dwell in thee. I 
 embrace the throne which is in Unnu (Hermopolis), and I 
 watch and guard the egg of Nekek-ur (i.e., the Great Cackler). 
 It groweth, I grow ; it liveth, I live ; it snuff eth the air, I snuff 
 the air, I the Osiris Ani, in triumph." 
 
 DOMINION OVER ELEMENTS 
 
 [From Lepsius, " Todtenbuch," BI. 23.] 
 
 Another Chapter. Osiris Auf-ankh, triumphant, saith : 
 " Let the gates of heaven be opened for me by the god 
 [Thoth] and by Hapi, and let me pass through the doors of 
 Ta-qebh 1 into the great heaven," or (as others say), "at the 
 time," [or (as others say)], "with the strength(?) of Ra. 
 Grant ye, [O Thoth and Hapi,] that I may have power over 
 the water, even as Set had power over his enemies on the day 
 when there were storms and rain upon the earth. Let me 
 have power over the divine beings who have mighty arms in 
 their shoulders, even as the god who is apparelled in splendor 
 and whose name is unknown had power over them ; and may 
 I have power over the beings whose arms are mighty." 
 
 PRESERVATION OF THE SOUL 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 15).] 
 The Chapter of not letting the soul of a man be 
 
 TAKEN FROM HIM IN THE UNDERWORLD. Osiris, the Scribe 
 
 Ani, saith: 
 
 " I, even I, am he who came forth from the water-flood 
 which I make to overflow, and which becometh mighty as the 
 river [Nile]." 
 
 1 I.e., The " land of cold and refreshing water." 
 
OF DRINKING WATER 41 
 
 OF DRINKING WATER 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 4).] 
 
 The Chapter of drinking water in the underworld. 
 The scribe Nebseni . . . saith: 
 
 " May be opened [to me] the mighty flood by Osiris, and 
 may the abyss of water be opened [to me] by Tehuti-Hapi, 
 the lord of the horizon, in my name of ' Opener.' May there 
 be granted [to me] mastery over the water-courses as over the 
 members of Set. I go forth into heaven. I am the Lion-god 
 Ra. I am the Bull. [I] have eaten the Thigh, and I have 
 divided the carcass. I have gone round about among the 
 islands (or lakes) of Sekhet-Aaru. Indefinite time, without 
 beginning and without end, hath been given to me ; I inherit 
 eternity, and everlastingness hath been bestowed upon me." 
 
 The last three chapters, with a single vignette, are grouped 
 in one in the Papyrus of Nefer-uben-f (see Naville, op. cit, 
 Bd. I. Bl. 72) ; but the order of them as there given is 61, 60, 
 62. In the Turin Papyrus (Lepsius, op. cit., Bl. 23) the vign- 
 ette of each is the same, i.e., the deceased holding a sail in his 
 left hand. 
 
 OF DRINKING WATER 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] 
 
 The Chapter of drinking water and of not being burnt 
 by fire [in the underworld]. The overseer of the palace, 
 the chancellor-in-chief, Nu, triumphant, saith: 
 
 " Hail, Bull of Amentet ! I am brought unto thee, I am 
 the oar of Ra wherewith he ferried over the divine aged ones ; 
 let me neither be burnt up nor destroyed by fire. I am Bet, 
 the first-born son of Osiris, who doth meet every god within 
 his Eye in Annu. I am the divine Heir, the exalted one(?), 
 the Mighty One, the Resting One. I have made my name 
 to germinate, I have delivered [it], and thou shalt live through 
 me day by day." 
 
42 THE BOOK OF THE DEAD 
 
 PRESERVATION FROM SCALDING 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] 
 
 The Chapter of not being scalded with water. The 
 overseer of the palace, the chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " I am the oar made ready for rowing, wherewith Ra, trans- 
 ported the boat containing the divine ancestors, and lifted up 
 the moist emanations of Osiris from the Lake of Fire, and 
 he was not burned. I lie down like a divine Khu, [and like] 
 Khnemu who dwelleth among lions. Come, break away the 
 restraints from him that passeth by the side of this path, and 
 let me come forth by it." 
 
 ON COMING FORTH BY DAY 
 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheets 23 and 
 
 24).] 
 
 The Chapter of coming forth by day in the under- 
 world. Nebseni, the lord of reverence, saith: 
 
 " I am Yesterday, To-day, and To-morrow, [and I have] 
 the power to be born a second time; [I am] the divine hidden 
 Soul who createth the gods, and who giveth sepulchral meals 
 unto the denizens of the Tuat (underworld), Amentet, and 
 heaven. [I am] the rudder of the east, the possessor of two 
 divine faces wherein his beams are seen. I am the lord of 
 the men who are raised up ; [the lord] who cometh forth from 
 out of the darkness, and whose forms of existence are of the 
 house wherein are the dead. Hail, ye two hawks who are 
 perched upon your resting-places, who hearken unto the 
 things which are said by him, who guide the bier to the hidden 
 place, who lead along Ra, and who follow [him] into the 
 uppermost place of the shrine which is in the celestial heights ! 
 [Hail,] lord of the shrine which standeth in the middle of the 
 earth. He is I, and I am he, and Ptah hath covered his sky 
 with crystal. [Hail] Ra, thou who art content, thy heart is 
 glad by reason of thy beautiful law of the day ; thou enterest 
 in by Khemennu(?) and comest forth at the east, and the 
 
ON COMING FORTH BY DAY 43 
 
 divine first-born beings who are in [thy] presence cry out 
 with gladness [unto thee]. Make thou thy roads glad for me, 
 and make broad for me thy paths when I shall set out from 
 earth for the life in the celestial regions. Send forth thy light 
 upon me, O Soul unknown, for I am [one] of those who are 
 about to enter in, and the divine speech is in [my] ears in the 
 Tuat (underworld), and let no defects of my mother be [im- 
 puted] unto me ; let me be delivered and let me be safe from 
 him whose divine eyes sleep at eventide, when [he] gathereth 
 together and finisheth [the day] in night. I flood [the land] 
 with water, and ' Qem-ur ' is my name, and the garment where- 
 with I am clothed is complete. Hail, thou divine prince Ati- 
 she-f, cry out unto those divine beings who dwell in their 
 hair at the season when the god is [lifted upon] the shoulder, 
 saying: ' Come thou who [dwellest] above thy divine abyss 
 of water, for verily the thigh [of the sacrifice] is tied to the 
 neck, and the buttocks are [laid] upon the head of Amentet.' 
 May the Ur-urti goddesses {i.e., Isis and Nephthys) grant 
 [such] gifts unto me when my tears start from me as I see 
 myself journeying with the divine Tena in Abydos, and the 
 wooden fastenings which fasten the four doors above thee are 
 in thy power within thy garment. Thy face is like that of a 
 greyhound which scenteth with his nose the place whither I 
 go on my feet. The god Akau transporteth me to the cham- 
 ber^), and [my] nurse is the divine double Lion-god himself. 
 I am made strong and I come forth like him that forceth a 
 way through the gate, and the radiance which my heart hath 
 made is enduring ; ' I know the abysses ' is thy name. I work 
 for you, O ye Khus — 4,000,000, 600,000, 1,000, and 200 are 
 they — concerning the things which are there. [I am] over 
 their affairs working for hours and days in setting straight 
 the shoulders of the twelve Sah gods, and joining the hands 
 of their company, each to each ; the sixth who is at the head 
 of the abyss is the hour of the defeat of the Fiends. [I] have 
 come there in triumph, and [I am] he who is in the halls (or 
 courtyards) of the underworld, and I am he who is laid under 
 tribute to Shu. I rise as the Lord of Life through the beauti- 
 ful law of this day, and it is their blood and the cool water of 
 [their] slaughter which make the union of the earth to bios- 
 
44 THE BOOK OF THE DEAD 
 
 som. I make a way among the horns of all those who make 
 themselves strong against me, and [among] those who in 
 secret make themselves adversaries unto me, and who are 
 upon their bellies. I have come as the envoy of my Lord of 
 lords to give counsel [concerning] Osiris; the eye shall not 
 absorb 1 its tears. I am the divine envoy(?) of the house of 
 him that dwelleth in his possessions, and I have come from 
 Sekhem to Annu to make known to the Bennu bird therein 
 concerning the events of the Tuat (underworld). Hail, thou 
 Aukert (i.e., underworld) which hidest thy companion who is 
 in thee, thou creator of forms of existence like the god Khepera, 
 grant thou that Nebseni, the scribe and designer to the temples 
 of the South and of the North, may come forth to see the Disk, 
 and that his journeyings forth(?) may be in the presence of 
 the great god, that is to say, Shu, who dwelleth in everlasting- 
 ness. Let me journey on in peace; let me pass over the sky; 
 let me adore the radiance of the splendor [which is in] my 
 sight; let me soar like a bird to see the companies(?) of the 
 Khus in the presence of Ra day by day, who vivifieth every 
 human being that walketh upon the regions which are upon 
 the earth. Hail, Hemti (i.e., Runner); Hail, Hemti; who 
 carriest away the shades of the dead and the Khus from earth, 
 grant thou unto me a prosperous way to the Tuat (under- 
 world), such as is made for the favored ones [of the god], 
 because [I am] helpless to gather together the emanations 
 which come from me. Who art thou, then, who consumest 
 in its hidden place? I am the Chief in Re-stau, and ' He that 
 goeth in in his own name and cometh forth in that of Hehi( ?), 
 the lord of millions of years, and of the earth/ is my name. 
 The pregnant goddess hath deposited [upon the earth] her 
 load, and hath given birth to Hit straightway ; the closed door 
 which is by the wall is overthrown, it is turned upside down 
 and I rejoice thereat. To the Mighty One hath his eye been 
 given, and it sendeth forth light from his face when the earth 
 becometh light (or at daybreak). I shall not become corrupt, 
 but I shall come into being in the form of the Lion-god and 
 like the blossoms of Shu ; I am the being who is never over- 
 whelmed in the waters. Happy, yea happy is he that looked 
 
 1 Literally, '< eat." 
 
ON COMING FORTH BY DAY 45 
 
 upon the funeral couch which hath come to its place of rest, 
 upon the happy day of the god whose heart resteth, who 
 maketh his place of alighting [thereon]. I am he who cometh 
 forth by day ; the lord of the bier which giveth life in the pres- 
 ence of Osiris. In very truth the things which are thine are 
 stable each day, O scribe, artist, child of the Seshet chamber, 
 Nebseni, lord of veneration. I clasp the sycamore tree, I my- 
 self am joined unto the sycamore tree, and its arm[s] are 
 opened unto me graciously. I have come and I have clasped 
 the Utchat, and I have caused it to be seated in peace upon its 
 throne. I have come to see Ra, when he setteth, and I absorb 
 into myself the winds [which arise] when he cometh forth, 
 and both my hands are clean to adore him. I have gathered 
 together [all my members], I have gathered together [all my 
 members]. I soar like a bird and I descend upon the earth, 
 and mine eye maketh me to walk thereon in my footsteps. 
 I am the child of yesterday, and the Akeru gods of the earth 
 have made me to come into being, and they have made me 
 strong for my moment [of coming forth]. I hide with the god 
 Aba-aaiu who will walk behind me, and my members shall 
 germinate, and my khu shall be as an amulet for my body and 
 as one who watcheth [to protect] my soul and to defend it and 
 to converse therewith ; and the company of the gods shall 
 hearken unto my words." 
 
 IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL 
 BE VICTORIOUS BOTH UPON EARTH AND IN THE UNDERWORLD. 
 HE SHALL DO WHATSOEVER A MAN DOETH WHO IS UPON THE 
 EARTH, AND HE SHALL PERFORM ALL THE DEEDS WHICH THOSE 
 DO WHO ARE [ALIVE]. NOW IT IS A GREAT PROTECTION [GIVEN] 
 BY THE GOD. THIS CHAPTER WAS FOUND IN THE CITY OF KHE- 
 MENNU INSCRIBED UPON THE BLOCK OF IRON IN LETTERS OF 
 LAPIS-LAZULI WHICH WAS UNDER THE FEET OF THIS GOD. 
 
 In the rubric to this chapter as found in the Papyrus of 
 Mes-em-neter, the chapter is said to have been " discovered 
 in the foundations of the shrine of the divine Hennu boat by 
 the chief mason in the time of the King of the North and of 
 the South, Hesepti, 2 triumphant," and it is there directed that 
 it shall be recited by one who is ceremonially pure and clean, 
 
 2 A king of the first dynasty. See of the 64th from the Papyrus of Nu, 
 also the rubric to the longer version infra, p. 47. 
 
46 THE BOOK OF THE DEAD 
 
 and who hath not touched women, and who hath not eaten 
 flesh of animals or fish." 
 
 CHAPTER OF KNOWLEDGE 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 13).] 
 
 The Chapter of knowing the "Chapters of coming 
 forth by day " in a single Chapter. The overseer of the 
 palace, the chancellor-in-chief, Osiris Nu, triumphant, begot- 
 ten of the overseer of the palace, Amen-hetep, triumphant, 
 saith : 
 
 " I am Yesterday and To-morrow ; and I have the power 
 to be born a second time. [I am] the divine hidden Soul, 
 who createth the gods, and who giveth sepulchral meals to the 
 divine hidden beings [in the Tuat (underworld)], in Amenti, 
 and in heaven. [I am] the rudder of the east, the possessor 
 of two divine faces wherein his beams are seen. I am the 
 lord of those who are raised up, [the lord] who cometh forth 
 from out of the darkness. [Hail,] ye two divine Hawks who 
 are perched upon your resting-places, and who hearken unto 
 the things which are said by him, the thigh [of the sacrifice] 
 is tied to the neck, and the buttocks [are laid] upon the head 
 of Amentet. May the Ur-urti goddesses (i.e., Isis and Neph- 
 thys) grant such gifts unto me when my tears start from me 
 as I look on. ' I know the abysses ' is thy name. [I] work 
 for [you], O ye Khus, who are in number [four] millions, 
 [six] hundred, and 1,000, and 200, and they are [in height] 
 twelve cubits. [Ye] travel on joining the hands, each to each, 
 but the sixth [hour], which belongeth at the head of the Tuat 
 (underworld), is the hour of the overthrow of the Fiend. [I] 
 have come there in triumph, and [I am] he who is in the hall 
 (or courtyard) of the Tuat ; and the seven( ?) come in his mani- 
 festations. The strength which protecteth me is that which 
 hath my Khu under its protection, [that is] the blood, and the 
 cool water, and the slaughterings which abound(?). I open 
 [a way among] the horns of all those who would do harm 
 unto me, who keep themselves hidden, who make themselves 
 adversaries unto me, and those who are upon their bellies. 
 
OF KNOWLEDGE 47 
 
 The Eye shall not eat (or absorb) the tears of the goddess 
 Aukert. Hail, goddess Aukert, open thou unto me the en- 
 closed place, and grant thou unto me pleasant roads where- 
 upon I may travel. Who art thou, then, who consumest in 
 the hidden places? I am the Chief in Re-stau, and [I] go 
 in and come forth in my name of ' Hehi, the lord of millions 
 of years [and of] the earth'; [I am] the maker of my name. 
 The pregnant one hath deposited [upon the earth] her load. 
 The door by the wall is shut fast, and the things of terror are 
 overturned and thrown down upon the backbone(?) of the 
 Bennu bird by the two Samait goddesses. To the Mighty 
 One hath his Eye been given, and his face emitteth light when 
 [he] illumineth the earth, [my name is his name]. 1 I shall 
 not become corrupt, but I shall come into being in the form 
 of the Lion-god ; the blossoms of Shu shall be in me. I am 
 he who is never overwhelmed in the waters. Happy, yea 
 happy, is the funeral couch of the Still-heart ; he maketh him- 
 self to alight upon the pool(?), and verily he cometh forth 
 [therefrom]. I am the lord of my life. I have come to this 
 [place], and I have come forth from Re-aa-urt the city of 
 Osiris. Verily the things which are thine are with the Sariu 
 deities. I have clasped the sycamore tree and I have divided ( ?) 
 it; I have opened a way for myself [among] the Sekhin 
 gods of the Tuat. I have come to see him that dwelleth in 
 his divine uraeus, face to face and eye to eye, and [I] draw to 
 myself the winds [which rise] when he cometh forth. My 
 two eyes(?) are weak in my face, O Lion [-god], Babe, who 
 dwellest in Utent. Thou art in me and I am in thee ; and thy 
 attributes are my attributes. I am the god of the Inundation 
 {Bah), and ' Qem-ur-she ' is my name. My forms are the 
 forms of the god Khepera, the hair of the earth of Tern, the 
 hair of the earth of Tern. I have entered in as a man of no 
 understanding, and I shall come forth in the form of a strong 
 Khu, and I shall look upon my form which shall be that of 
 men and women forever and forever." 
 
 1.2 [IF THIS CHAPTER BE KNOWN] BY A MAN HE SHALL COME 
 FORTH BY DAY, AND HE SHALL NOT BE REPULSED AT ANY GATE 
 OF THE TUAT (UNDERWORLD), EITHER IN GOING IN OR IN COM- 
 
 1 These words are added from the Papyrus of Nebseni. 
 a From the Papyrus of Nu, sheet 13. 
 
4 8 THE BOOK OF THE DEAD 
 
 ING OUT. HE SHALL PERFORM [ALL] THE TRANSFORMATIONS 
 WHICH HIS HEART SHALL DESIRE FOR HIM AND HE SHALL NOT 
 DIE; BEHOLD, THE SOUL OF [THIS] MAN SHALL FLOURISH. AND 
 MOREOVER, IF [HE] KNOW THIS CHAPTER HE SHALL BE VIC- 
 TORIOUS UPON EARTH AND IN THE UNDERWORLD, AND HE 
 SHALL PERFORM EVERY ACT OF A LIVING HUMAN BEING. NOW 
 IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN] BY THE 
 GOD. THIS CHAPTER WAS FOUND IN THE FOUNDATIONS OF THE 
 SHRINE OF HENNU BY THE CHIEF MASON DURING THE REIGN 
 OF HIS MAJESTY THE KING OF THE NORTH AND OF THE SOUTH, 
 HESEPTI, TRIUMPHANT, WHO CARRIED [IT] AWAY AS A MYSTERI- 
 OUS OBJECT WHICH HAD NEVER [BEFORE] BEEN SEEN OR 
 LOOKED UPON. THIS CHAPTER SHALL BE RECITED BY A MAN 
 WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT 
 EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT 
 HAD INTERCOURSE WITH WOMEN. 
 
 II.» IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE 
 SHALL BE VICTORIOUS BOTH UPON EARTH AND IN THE UNDER- 
 WORLD, AND HE SHALL PERFORM EVERY ACT OF A LIVING HU- 
 MAN BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH 
 BEEN GIVEN] BY THE GOD. 
 
 THIS CHAPTER WAS FOUND IN THE CITY OF KHEMENNU, UPON 
 A BLOCK OF IRON OF THE SOUTH, WHICH HAD BEEN INLAID 
 [WITH LETTERS] OF REAL LAPIS-LAZULI, UNDER THE FEET OF 
 THE GOD DURING THE REIGN OF HIS MAJESTY, THE KING OF 
 THE NORTH AND OF THE SOUTH, MEN-KAU-RA (MYCERINUS) TRI- 
 UMPHANT, BY THE ROYAL SON HERU-TA-TA-F,* TRIUMPHANT; 
 HE FOUND IT WHEN HE WAS JOURNEYING ABOUT TO MAKE AN 
 INSPECTION OF THE TEMPLES. ONE NEKHT(?) WAS WITH HIM 
 WHO WAS DILIGENT IN MAKING HIM TO UNDERSTAND^) IT, AND 
 HE BROUGHT IT TO THE KING AS A WONDERFUL OBJECT WHEN 
 HE SAW THAT IT WAS A THING OF GREAT MYSTERY, WHICH HAD 
 NEVER [BEFORE] BEEN SEEN OR LOOKED UPON. 
 
 THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CERE- 
 MONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH 
 OF ANIMALS OR FISH, AND WHO HATH NOT HAD INTERCOURSE 
 WITH WOMEN. AND BEHOLD, THOU SHALT MAKE A SCARAB OF 
 GREEN STONE, WITH A RIM PLATED(?) WITH GOLD, WHICH 
 SHALL BE PLACED IN THE HEART OF A MAN, AND IT SHALL 
 PERFORM FOR HIM THE " OPENING OF THE MOUTH." AND THOU 
 SHALT ANOINT IT WITH ANTI UNGUENT, AND THOU SHALT RE- 
 CITE OVER IT [THESE] ENCHANTMENTS: 6 
 
 8 From Papyrus of Nu, sheet 21. B Here follows the text of Chapter 
 
 * He was the son of Cheops, the of " Preserving the Heart," page 25. 
 builder of the Great Pyramid at Gizeh. 
 
OF GAINING MASTERY OVER ENEMIES 49 
 
 OF GAINING MASTERY OVER ENEMIES 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 15).] 
 
 The Chapter of coming forth by day and of gaining 
 the mastery over enemies. The chancellor-in-chief, Nu, 
 saith : 
 
 " Ra. sitteth in his habitation of millions of years, and he 
 hath gathered together the company of the gods, with those 
 divine beings, whose faces are hidden, who dwell in the Tem- 
 ple of Khepera, who eat the god Bah, and who drink the drink- 
 offerings which are brought into the celestial regions of light ; 
 and conversely. Grant that I may take possession of the cap- 
 tives of Osiris, and never let me have my being among the 
 fiends of Suti ! Hail, let me sit upon his folds in the habita- 
 tion of the god User-ba (i.e., he of the strong Soul) ! Grant 
 thou that I may sit upon the throne of Ra, and let me have 
 possession of my body before the god Seb. Grant thou that 
 Osiris may come forth triumphant over Suti [and over] the 
 night-watchers of Suti, and over the night-watchers of the 
 Crocodile, yea the night-watchers of the Crocodile, whose 
 faces are hidden and who dwell in the divine Temple of the 
 King of the North in the apparel of the gods on the sixth 
 day of the festival, whose snares are like unto everlastingness 
 and whose cords are like unto eternity. I have seen the god 
 Abet-ka placing the cord ; the child is laid in fetters, and the 
 rope of the god Ab-ka is drawn tight(?) . . . Behold 
 me. I am born, and I come forth in the form of a living Khu, 
 and the human beings who are upon the earth ascribe praise 
 [unto me]. Hail, Mer, who doest these things for me, and 
 who art put an end to by the vigor of Ra, grant thou that I 
 may see Ra; grant thou that I may come forth against my 
 enemies; and grant thou that I may be victorious over them 
 in the presence of the sovereign princes of the great god who 
 are in the presence of the great god. If, repulsing [me], thou 
 dost not allow me to come forth against my Enemy and to 
 be victorious over him before the sovereign princes, then may 
 Hapi — who liveth upon law and order — not come forth into 
 heaven — now he liveth by Maat — and may Ra — who feedeth 
 upon fish — not descend into the waters! And then, verily 
 4 
 
5 o THE BOOK OF THE DEAD 
 
 shall Ra — who feedeth upon right and order — come forth into 
 heaven, and then, verily, shall Hapi — who feedeth upon fish 
 — descend into the waters; and then, verily, the great day 
 upon the earth shall not be in its season. I have come against 
 my Enemy, he hath been given unto me, he hath come to an 
 end, and I have gotten possession [of him] before the sov- 
 ereign princes." 
 
 VICTORY OVER ENEMIES 
 [From Lepsius, " Todtenbuch," Bl. 25.] 
 
 The Chapter of coming forth by day and of gaining 
 the mastery over enemies. 
 
 " Hail, [thou] who shinest from the Moon and who sendest 
 forth light therefrom, thou comest forth among thy multitudes, 
 and thou goest round about, let me rise/' or (as others say), 
 " let me be brought in among the Khus, and let the underworld 
 be opened [unto me] . Behold, I have come forth on this day, 
 and I have become a Khu (or a shining being) ; therefore shall 
 the Khus let me live, and they shall cause my enemies to be 
 brought to me in a state of misery in the presence of the di- 
 vine sovereign princes. The divine ka (double) of my mother 
 shall rest in peace because of this, and I shall stand upon my 
 feet and have a staff of gold," or (as others say), " a rod of gold 
 in my hand, wherewith I shall inflict cuts on the limbs [of 
 mine enemy] and shall live. The legs of Sothis are stablished, 
 and I am born in their state of rest." 
 
 COMING FORTH BY DAY 
 [From the Papyrus of Amen-em-heb (Naville, op. cit, Bd. 1. Bl. 78).] 
 
 The Chapter of coming forth by day. The scribe Mahu 
 saith : 
 
 " I have knowledge. I was conceived by the goddess Sek- 
 het, and the goddess Neith gave birth to me ; I am Horus, and 
 [I have] come forth from the Eye of Horus. I am Uatchit 
 who came forth from Horus. I am Horus and I fly up and 
 perch myself upon the forehead of Ra in the bows of his boat 
 which is in heaven." 
 
OPENING THE UNDERWORLD 51 
 
 OPENING THE UNDERWORLD 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 15).] 
 
 The Chapter of opening the underworld. The overseer 
 of the palace, the chancellor-in-chief, Nu, triumphant, saith : 
 
 " The chamber of those who dwell in Nu is opened, and the 
 footsteps of those who dwell with the god of Light are set free. 
 The chamber of Shu is opened, and he cometh forth; and I 
 shall come forth outside, and I shall advance from my terri- 
 tory^), I shall receive . . . and I shall lay firm hold 
 upon the tribute in the House of the Chief of his dead. I shall 
 advance to my throne which is in the boat of Ra. I shall not 
 be molested, and I shall not suffer shipwreck from my throne 
 which is in the boat of Ra, the mighty one. Hail thou that 
 shinest and givest light from Hent-she ! " 
 
 COMING FORTH BY DAY 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] 
 
 The Chapter of coming forth by day. The overseer of 
 the palace, the chancellor-in-chief, Nu, triumphant, saith : 
 
 " The doors of heaven are opened for me, the doors of earth 
 are opened for me, the bars and bolts of Seb are opened for 
 me, and the first temple hath been unfastened for me by the 
 god Petra. Behold, I was guarded and watched, [but now] 
 I am released ; behold, his hand had tied cords round me and 
 his hand had darted upon me in the earth. Re-hent hath been 
 opened for me and Re-hent hath been unfastened before me, 
 Re-hent hath been given unto me, and I shall come forth by 
 day into whatsoever place I please. I have gained the mastery 
 over my heart ; I have gained the mastery over my breast( ?) ; I 
 have gained the mastery over my two hands ; I have gained 
 the mastery over my two feet ; I have gained the mastery over 
 my mouth ; I have gained the mastery over my whole body ; 
 I have gained the mastery over sepulchral offerings ; I have 
 gained the mastery over the waters ; I have gained the mastery 
 over the air ; I have gained the mastery over the canal ; I have 
 gained the mastery over the river and over the land; I have 
 
52 
 
 THE BOOK OF THE DEAD 
 
 gained the mastery over the furrows; I have gained the 
 mastery over the male workers for me; I have gained the 
 mastery over the female workers for me in the underworld ; I 
 have gained the mastery over [all] the things which were or- 
 dered to be done for me upon the earth, according to the en- 
 treaty which ye spake for me [saying], ' Behold, let him live 
 upon the bread of Seb.' That which is an abomination unto 
 me, I shall not eat; [nay] I shall live upon cakes [made] of 
 white grain, and my ale shall be [made] of the red grain of 
 Hapi (i.e., the Nile). In a clean place shall I sit on the ground 
 beneath the foliage of the date-palm of the goddess Hathor, 
 who dwelleth in the spacious Disk as it advanceth to Annu 
 (Heliopolis), having the books of the divine words of the 
 writings of the god Thoth. I have gained the mastery over my 
 heart; I have gained the mastery over my heart's place (or 
 breast) ; I have gained the mastery over my mouth ; I have 
 gained the mastery over my two hands; I have gained the 
 mastery over the waters ; I have gained the mastery over the 
 canal ; I have gained the mastery over the river; I have gained 
 the mastery over the furrows ; I have gained the mastery over 
 the men who work for me ; I have gained the mastery over the 
 women who work for me in the underworld ; I have gained the 
 mastery over [all] the things which were ordered to be done 
 for me upon earth and in the underworld. I shall lift myself 
 up on my left side, and I shall place myself on my right side ; 
 I shall lift myself up on my right side, and I shall place myself 
 [on my left side]. I shall sit down, I shall stand up, and I 
 shall place myself in [the path of] the wind like a guide who is 
 well prepared." 
 
 IF THIS COMPOSITION BE KNOWN [BY THE DECEASED] HE 
 SHALL COME FORTH BY DAY, AND HE SHALL BE IN A POSITION 
 TO JOURNEY ABOUT OVER THE EARTH AMONG THE LIVING, AND 
 HE SHALL NEVER SUFFER DIMINUTION, NEVER, NEVER. 
 
COMING FORTH BY DAY 53 
 
 COMING FORTH BY DAY 
 [From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 81).] 
 
 Another Chapter. 
 
 " I am the Fire-god, the divine brother of the Fire-god, and 
 [I am] Osiris the brother of Isis. My divine son, together 
 with his mother Isis, hath avenged me on mine enemies. My 
 enemies have wrought every [kind of] evil, therefore their 
 arms, and hands, and feet, have been fettered by reason of their 
 wickedness which they have wrought upon me. I am Osiris, 
 the first-born of the divine womb, the first-born of the gods, 
 and the heir of my father Osiris- Seb( ?). I am Osiris, the lord 
 of the heads that live, mighty of breast and powerful of back, 
 with a phallus which goeth to the remotest limits [where] men 
 and women [live]. I am Sah (Orion) who travelleth over his 
 domain and who journeyeth along before the stars of heaven, 
 [which is] the belly of my mother Nut; she conceived me 
 through her love, and she gave birth to me because it was her 
 will so to do. I am Anpu (Anubis) on the day of the god Sepa. 
 I am the Bull at the head of the meadow. I, even I, am Osiris 
 who imprisoned his father together with his mother on the 
 day of making the great slaughter ; now, [his] father is Seb, 
 and [his] mother is Nut. I am Horus, the first-born of Ra of 
 the risings. I am Anpu (Anubis) [on the day of] the god 
 Sepa. I, even I, am the lord Tern. I am Osiris. Hail, thou 
 divine first-born, who dost enter and dost speak before the 
 divine Scribe and Doorkeeper of Osiris, grant that I may 
 come. I have become a khu, I have been judged, I have be- 
 come a divine being, I have come, and I have avenged mine 
 own body. I have taken up my seat by the divine birth-cham- 
 ber of Osiris, and I have destroyed the sickness and suffering 
 which were there. I have become mighty, and I have become 
 a divine being by the side of the birth-chamber of Osiris, I am 
 brought forth with him, I renew my youth, I renew my youth, 
 I take possession of my two thighs which are in the place 
 where is Osiris, and I open the mouth of the gods therewith, 
 I take my seat by his side, and Thoth cometh forth, and [I 
 am] strengthened in heart with thousands of cakes upon the 
 altars of my divine father, and with my beasts, and with my 
 
54 
 
 THE BOOK OF THE DEAD 
 
 cattle, and with my red feathered fowl, and with my oxen, and 
 with my geese, and with my ducks, for Horus my Chieftain, 
 and with the offerings which I make to Thoth, and with the 
 sacrifices which I offer up to An-heri-ertaitsa." 
 
 COMING FORTH BY DAY 
 [From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).] 
 
 Another Chapter. 
 
 " I have sacrificed unto An-heri-ertaitsa, and I am decreed 
 to be strengthened in heart, for I have made offerings at the 
 altars of my divine father Osiris ; I rule in Tattu and I lift my- 
 self up over his land. I sniff the wind of the east by its hair ; 
 I lay hold upon the north wind by its hair, I seize and hold 
 fast to the west wind by its body, and I go round about heaven 
 on its four sides ; I lay hold upon the south wind by its eye, 
 and I bestow air upon the venerable beings [who are in the 
 underworld] along with the eating of cakes." 
 
 IF THIS COMPOSITION BE KNOWN [BY THE DECEASED] UPON 
 EARTH HE SHALL COME FORTH BY DAY, AND HE SHALL HAVE 
 THE FACULTY OF TRAVELLING ABOUT AMONG THE LIVING, AND 
 HIS NAME SHALL NEVER PERISH. 
 
 COMING FORTH BY DAY 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 16).] 
 
 The Chapter of coming forth by day. The libationer, 
 the lord of reverence, Nebseni, saith : 
 
 " Hail, thou hawk who risest in heaven, thou lord of the god- 
 dess Meh-urt! Strengthen thou me according as thou hast 
 strengthened thyself, and show thyself upon the earth, O 
 thou that returnest and withdrawest thyself, and let thy will be 
 done." 
 
 " Behold the god of One Face is with me. [I am] the hawk 
 which is within the shrine ; and I open that which is upon the 
 hangings thereof. Behold Horus, the son of Isis." 
 
 " [Behold] Horus the son of Isis! Strengthen thou me, 
 according as thou hast strengthened thyself, and show thyself 
 
COMING FORTH BY DAY 55 
 
 upon earth, O thou that returnest and withdrawest thyself, and 
 let thy will be done." 
 
 " Behold, the god of One Face is with me. [I am] the hawk 
 in the southern heaven, and [I am] Thoth in the northern 
 heaven ; I make peace with the raging fire and I bring Maat 
 to him that loveth her." 
 
 " Behold Thoth, even Thoth ! Strengthen thou me accord- 
 ing as thou hast strengthened thyself, and show thyself upon 
 earth, O thou that returnest and withdrawest thyself, and let 
 thy will be done." 
 
 " Behold the god of One Face is with me. I am the Plant 
 of the region where nothing sprouteth, and the Blossom of 
 the hidden horizon." 
 
 " Behold Osiris, yea Osiris ! Strengthen thou me according 
 as thou hast strengthened thyself, and show thyself upon earth, 
 O thou that returnest and withdrawest thyself, and let thy will 
 be done." 
 
 " Behold, the god of One Face is with me. Hail, thou who 
 [standest] upon thy legs, in thine hour," or (as others say), 
 " Hail, thou who art victorious upon thy legs in thine hour, 
 thou lord of the two divine Tchaii, 1 who livest [in] the two 
 divine Tchafi, strengthen thou me according as thou hast 
 strengthened thyself, and show thyself upon earth, O thou 
 that returnest and withdrawest thyself, and let thy will be 
 done." 
 
 " Behold, the god of One Face is with me. Hail, thou 
 Nekhen who art in thine egg, thou lord of the goddess Meh-urt, 
 strengthen thou me according as thou hast strengthened thy- 
 self, and show thyself upon earth, O thou that returnest and 
 withdrawest thyself, and let thy will be done." 
 
 " Behold, the god of One Face is with me. The god Sebek 
 hath stood up within his ground, and the goddess Neith hath 
 stood up within her plantation, O thou that returnest and with- 
 drawest thyself, show thyself upon earth and let thy will be 
 done." 
 
 " Behold, the god of One Face is with me. Hail, ye seven 
 beings who make decrees, who support the Scales on the night 
 of the judgment of the Utchat, who cut off heads, who hack 
 necks in pieces, who take possession of hearts by violence and 
 
 1 I.e., the souls of Horus and Ra. 
 
5 o THE BOOK OF THE DEAD 
 
 rend the places where hearts are fixed, who make slaughter- 
 ings in the Lake of Fire, I know you and I know your names, 
 therefore know ye me even as I know your names. I come 
 forth to you, therefore come ye forth to me, for ye live in me 
 and I would live in you. Make ye me to be vigorous by means 
 of that which is in your hands, that is to say, by the rod of 
 power which is in your hands. Decree ye for me life by [your] 
 speech year by year; give me multitudes of years over and 
 above my years of life, and multitudes of months over and 
 above my months of life, and multitudes of days over and 
 above my days of life, and multitudes of nights over and above 
 my nights of life ; and grant that I may come forth and shine 
 upon my statue; and [grant me] air for my nose, and let my 
 eyes have the power to see among those divine beings who 
 dwell in the horizon on the day when evil-doing and wrong 
 are justly assessed." 
 
 IF THIS CHAPTER BE RECITED FOR THE DECEASED HE SHALL 
 BE STRONG UPON EARTH BEFORE RA, AND HE SHALL HAVE A 
 COMFORTABLE BURIAL (OR TOMB) WITH OSIRIS, AND IT SHALL 
 BE OF GREAT BENEFIT TO A MAN IN THE UNDERWORLD. SEPUL- 
 CHRAL BREAD SHALL BE GIVEN UNTO HIM, AND HE SHALL COME 
 FORTH INTO THE PRESENCE [OF RA] DAY BY DAY, AND EVERY 
 DAY, REGULARLY, AND CONTINUALLY.* 
 
 COMING FORTH BY DAY 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 3).] 
 
 The Chapter of coming forth by day and of opening 
 up a way through the Ammehet. Behold the scribe Neb- 
 seni, triumphant, who saith: 
 
 " Homage to you, O ye lords of Kas, ye who are without 
 sin and who live for the limitless and infinite aeons of time 
 which make up eternity, I have opened up a way for myself 
 to you ! I have become a khu in my forms, I have gained the 
 mastery over my enchantments, and I am decreed to be a khu; 
 therefore deliver ye me from the crocodile [which liveth in] 
 this country of right and truth. Grant ye to me my mouth 
 that I may speak therewith, and cause that my sepulchral 
 
 2 This Rubric is taken from the Papyrus of Thenna (see Naville, op. cit., Bd. II. 
 P- 153). 
 
COMING FORTH BY DAY 57 
 
 meals be placed in my hands in your presence, for I know you, 
 and I know your names, and I know also the name of the 
 mighty god, before whose nose ye set your tchefau food ; and 
 his name is ' Tekem.' [When] he openeth up his path in the 
 eastern horizon of heaven, and [when] he fluttereth down in 
 the western horizon of heaven, may he carry me along with 
 him and may I be safe and sound ! Let not the Mesqet make 
 an end of me, let not the Fiend gain the mastery over me, let 
 me not be turned back at your portals, and let not your doors 
 be shut in my face, because my cakes are in the city of Pe and 
 my ale is in the city of Tep. And there, in the celestial man- 
 sions of heaven which my divine father Tern hath stablished, 
 let my hands lay hold upon the wheat and the barley which 
 shall be given unto me therein in abundant measure, and may 
 the son of mine own body make [ready] for me my food 
 therein. And grant ye unto me therein sepulchral meals, and 
 incense, and wax, and all the beautiful and pure things 
 whereon the god liveth, in very deed forever in all the trans- 
 formations which it pleaseth me [to perform] ; and grant me 
 the power to float down and to sail up the stream in Sekhet- 
 Aarru [and may I reach Sekhet-hetep !]. I am the double 
 Lion-god." 
 
 IF THIS CHAPTER 1 BE KNOWN [BY THE DECEASED] UPON 
 EARTH, [OR IF IT BE DONE] IN WRITING UPON [HIS] COFFIN, 
 HE SHALL COME FORTH BY DAY IN ALL THE FORMS WHICH HE 
 IS PLEASED [TO TAKE], AND HE SHALL ENTER IN TO [HIS] 
 PLACE AND SHALL NOT BE DRIVEN BACK. AND CAKES, AND ALE, 
 AND JOINTS OF MEAT UPON THE ALTAR OF OSIRIS SHALL BE 
 GIVEN UNTO HIM; AND HE SHALL ENTER IN PEACE INTO SEK- 
 HET-AARRU TO KNOW THE DECREE OF HIM WHO DWELLETH IN 
 TATTU; THERE SHALL WHEAT AND BARLEY BE GIVEN UNTO 
 HIM; THERE SHALL HE FLOURISH AS HE DID UPON EARTH; 
 AND HE SHALL DO WHATSOEVER IT PLEASETH HIM TO DO, 
 EVEN AS THE COMPANY OF THE GODS WHICH IS IN THE UNDER- 
 WORLD, CONTINUALLY, AND REGULARLY, FOR MILLIONS OF 
 TIMES. 
 
 1 From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 6). 
 
5 S THE BOOK OF THE DEAD 
 
 OF LIFTING UP THE FEET 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] 
 
 The Chapter of lifting up the feet and of coming 
 forth upon the earth. The chancellor-in-chief, Nu, trium- 
 phant, saith : 
 
 " Perform thy work, O Seker, perform thy work, O Seker, 
 
 thou [who dwellest in thy house], and who [standest] on 
 [thy] feet in the underworld ! I am the god who sendeth forth 
 rays of light over the Thigh of heaven, and I come forth to 
 heaven and I sit myself down by the God of Light (Khu). 
 Hail, I have become helpless ! Hail, I have become helpless ! 
 but I go forward. I have become helpless, I have become help- 
 less in the regions of those who plunder in the underworld." 
 
 OF JOURNEYING TO ANNU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 13).] 
 
 The Chapter of journeying to Annu (Heliopolis) and 
 of receiving a throne therein. The chancellor-in-chief, 
 Nu, triumphant, saith: 
 
 " I have come forth from the uttermost parts of the earth, 
 and [I have] received my apparel(?) at the will(?) of the Ape. 
 
 1 penetrate into the holy habitations of those who are in [their] 
 shrines (or coffins), I force my way through the habitations 
 of the god Remren, and I arrive in the habitations of the god 
 Akhsesef, I travel on through the holy chambers, and I pass 
 into the Temple of the god Kemken. The Buckle hath been 
 given unto me, it [hath placed] its hands upon me, it hath 
 decreed [to my service] its sister Khebent, and its mother 
 Kehkehet. It placeth me in [the eastern part of heaven 
 wherein Ra riseth and is exalted every day ; and I rise therein 
 and travel onward, and I become a spiritual body (sah) like 
 the god, and they set me] 1 on that holy way on which Thoth 
 journeyeth when he goeth to make peace between the two 
 Fighting-gods (i.e., Horus and Set). He journeyeth, he jour- 
 neyeth to the city of Pe, and he cometh to the city of Tepu." 
 
 1 The words in brackets are supplied from Naville, op. cit., Bd. II. p. 158. 
 
OF TRANSFORMATION 59 
 
 OF TRANSFORMATION 
 [From the Papyrus of Nu (British Museum No. 10477, sheet 9). ] 
 
 The Chapter of a man transforming himself into 
 whatever form he pleaseth. The chancellor-in-chief, Nu, 
 triumphant, saith: 
 
 " I have come into the House of the King by means of the 
 mantis (abit) which led me hither. Homage to thee, O thou 
 who fliest into heaven, and dost shine upon the son of the 
 white crown, and dost protect the white crown, let me have 
 my existence with thee! I have gathered together the great 
 god[s], I am mighty, I have made my way and I have trav- 
 elled along thereon." 
 
 OF PERFORMING TRANSFORMATIONS 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] 
 
 The Chapter of performing the transformation into 
 a hawk of gold. The chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " I have risen, I have risen like the mighty hawk [of gold] 
 that cometh forth from his egg; I fly and I alight like the 
 hawk which hath a back four cubits wide, and the wings of 
 which are like unto the mother-of-emerald of the south. I 
 have come forth from the interior of the Sektet boat, and my 
 heart hath been brought unto me from the mountain of the 
 east. I have alighted upon the Atet boat, and those who were 
 dwelling in their companies have been brought unto me, and 
 they bowed low in paying homage unto me and in saluting 
 me with cries of joy. I have risen, and I have gathered myself 
 together like the beautiful hawk of gold, which hath the head 
 of a Bennu bird, and Ra entereth in day by day to hearken unto 
 my words ; I have taken my seat among those first-born gods 
 of Nut. I am stablished, and the divine Sekhet-hetep is be- 
 fore me, I have eaten therein, I have become a khu therein, I 
 have an abundance therein — as much as I desire — the god 
 Nepra hath given to me my throat, and I have gained the 
 mastery over that which guardeth (or belongeth to) my head." 
 
60 THE BOOK OF THE DEAD 
 
 OF TRANSFORMATION INTO A HAWK 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheets 13 and 14).] 
 
 The Chapter of making the transformation into a 
 divine hawk. The chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " Hail, Great God, come now to Tattu ! Make thou smooth 
 for me the ways and let me go round about [to visit] my 
 thrones; I have renewed(?) myself, and I have raised myself 
 up. O grant thou that I may be feared, and make thou me 
 to be a terror. Let the gods of the underworld be afraid of 
 me, and may they right for me in their habitations which are 
 therein. Let not him that would do me harm draw nigh unto 
 me, or injure(?) me, in the House of Darkness, that is, he that 
 clotheth and covereth the feeble one, and whose [name] is 
 hidden; and let not the gods act likewise toward me. [Hail], 
 ye gods, who hearken unto [my] speech ! Hail, ye rulers, 
 who are among the followers of Osiris! Be ye therefore 
 silent, O ye gods, when one god speaketh unto another, for he 
 hearkeneth unto right and truth ; and what I speak unto [him] 
 do thou also speak for me then, O Osiris. Grant thou that 
 I may journey round about [according to] that which cometh 
 forth from thy mouth concerning me, and grant that I may 
 see thine own Form (or forms), and the dispositions of thy 
 Souls. Grant thou that I may come forth, and that I may 
 have power over my legs, and that I may have my existence 
 there like unto that of Neb-er-tcher who is over [all]. May 
 the gods of the underworld fear me, and may they fight for 
 me in their habitations. Grant thou that I may move along 
 therein together with the divine beings who journey onward, 
 and may I be stablished upon my resting-place like the Lord 
 of Life. May I be joined unto Isis the divine lady, and may 
 she protect me from him that would do an injury unto me ; 
 and let not anyone come to see the divine one naked and help- 
 less. May I journey on, may I come into the uttermost parts 
 of heaven. I exchange speech with the god Seb, I make sup- 
 plication for divine food from Neb-er-tcher; the gods of the 
 underworld have fear of me, and they fight for me in their 
 habitations when they see that thou hast provided me with 
 
OF TRANSFORMATION INTO A HAWK 61 
 
 food, both of the fowl of the air and of the fish of the sea. I 
 am one of those Khus who dwell with the divine Khu, and I 
 have made my form like unto his divine Form, when he cometh 
 forth and maketh himself manifest in Tattu. [I am] a spiritual 
 body (sah) and possess my soul, and will speak unto thee the 
 things which concern me. O grant thou that I may be feared, 
 and make thou me to be a terror ; let the gods of the under- 
 world be afraid of me, and may they fight for me in their habi- 
 tations. I, even I, am the Khu who dwelleth with the divine 
 Khu, whom the god Tern himself hath created, and who hath 
 come into being from the blossom (i.e., the eyelashes) of his 
 eye ; he hath made to have existence, and he hath made to be 
 glorious (i.e., to be Khus), and he hath made mighty thereby 
 those who have their existence along with him. Behold, he 
 is the only One in Nu, and they sing praises (or do homage) 
 unto him [when] he cometh forth from the horizon, and the 
 gods and the Khus who have come into being along with him 
 ascribe [the lordship of] terror unto him." 
 
 " I am one of those worms(?) which the eye of the Lord, 
 the only One, hath created. And behold, when as yet Isis 
 had not given birth to Horus, I had germinated, and had 
 flourished, and I had become aged, and I had become greater 
 than those who dwelt with the divine Khu, and who had come 
 into being along with him. And I had risen up like the divine 
 hawk, and Horus made for me a spiritual body containing his 
 own soul, so that I might take possession of all that belonged 
 unto Osiris in the underworld. The double Lion-god, the 
 governor of the things which belong to the Temple of the 
 nemmes crown, who dwelleth in his secret abode, saith [unto 
 me] : ' Get thee back to the uttermost parts of heaven, for 
 behold, inasmuch as through thy form of Horus thou hast be- 
 come a spiritual body, (sah) the nemmes crown is not for thee ; 
 but behold, thou hast the power of speech even to the utter- 
 most parts of heaven/ And I, the guardian, took possession 
 of the things of Horus [which belonged] unto Osiris in the 
 underworld, and Horus told aloud unto me the things which 
 his divine father Osiris spake unto him in years [gone by] on 
 the day of his own burial. I have given unto thee x the nemmes 
 crown through the double Lion-god that thou mayest pass 
 
 1 Literally, " Thou hast given unto me." 
 
62 THE BOOK OF THE DEAD 
 
 onward and maycst come to the heavenly path, and that those 
 who dwell in the uttermost parts of the horizon may see thee, 
 and that the gods of the underworld may see thee and may 
 fight for thee in their habitations. And of them is the Auhet. 2 
 The gods, each and all of them, who are the warders of the 
 shrine of the Lord, the only One, have fallen before my words. 
 Hail ! He that is exalted upon his tomb is on my side, and 
 he hath bound [upon my head] the ncmmcs crown, by the de- 
 cree of the double Lion-god on my behalf, and the god Auhet 
 hath prepared a way for me. I, even I, am exalted in my 
 tomb, and the double Lion-god hath bound the nemmes crown 
 upon my [head], and he hath also given unto me the double 
 hairy covering of my head. He hath stablished my heart 
 through his own backbone, he hath stablished my heart 
 through his own great and exceeding strength, and I shall not 
 fall through Shu. I make my peace with the beautiful divine 
 Brother, the lord of the two ursei, adored be he! I, even I, 
 am he who knoweth the roads through the sky, and the wind 
 thereof is in my body. The bull which striketh terror [into 
 men] shall not drive me back, and I shall pass on to the place 
 where lieth the shipwrecked mariner on the border of the Sek- 
 het-neheh {i.e., Field of illimitable time), and I shall journey 
 on to the night and sorrow of the regions of Amend. O Osiris, 
 I shall come each day into the House of the double Lion-god, 
 and I shall come forth therefrom into the House of Isis, the 
 'divine lady. I shall behold sacred things which are hidden, 
 and I shall be led on to the secret and holy things, even as 
 they have granted unto me to see the birth of the Great God. 
 Horus hath made me to be a spiritual body through his soul, 
 [and I see what is therein. If I speak near the mighty ones 
 of Shu they repulse my opportunity. I am the guardian and 
 I] take possession of the things which Horus had from Osiris 
 in the underworld. I, even I, am Horus who dwelleth in the 
 divine Khu. [I] have gained power over his crown, I have 
 gained power over his radiance, and I have travelled over the 
 remote, illimitable parts of heaven. Horus is upon his throne, 
 Horus is upon his royal seat. My face is like unto that of the 
 divine hawk, my strength is like unto that of the divine hawk, 
 
 2 The variants are Aahet At, Aahet "I am the great god"; see Naville, 
 Ateh, and one papyrus gives the words, op. cit., Bd. II. p. 167. 
 
OF TRANSFORMATION INTO A HAWK 63 
 
 and I am one who hath been fully equipped by his divine Lord. 
 I shall come forth to Tattu, I shall see Osiris, I shall pay 
 homage to him on the right hand and on the left, I shall pay 
 homage unto Nut, and she shall look upon me, and the gods 
 shall look upon me, together with the Eye of Horus who is 
 without sight(?). They (i.e., the gods) shall make their arms 
 to come forth unto me. I rise up [as] a divine Power, and 
 [I] repulse him that would subject me to restraint. They open 
 unto me the holy paths, they see my form, and they hear that 
 which I speak. [Down] upon your faces, ye gods of the Tuat 
 (underworld), who would resist me with your faces and op- 
 pose me with your powers, who lead along the stars which 
 never rest, and who make the holy paths unto the Hemati 
 abode [where is] the Lord of the exceedingly mighty and ter- 
 rible Soul. Horus hath commanded that ye lift up your faces 
 so that I may look upon you. I have risen up like the divine 
 hawk, and Horus hath made for me a spiritual body, through 
 his own soul, to take possession of that which belongeth to 
 Osiris in the Tuat (underworld). I have bound up the gods 
 with divine tresses, and I have travelled on to those who ward 
 their Chambers, and who were on both sides of me. I have 
 made my roads and I have journeyed on and have reached 
 those divine beings who inhabit their secret dwellings, and 
 who are warders of the Temple of Osiris. I have spoken unto 
 them with strength, and have made them to know the most 
 mighty power of him that is provided with two horns [to 
 fight] against Suti ; and I make them to know concerning him 
 that hath taken possession of the divine food, and who is pro- 
 vided with the Might of Tern. May the gods of the under- 
 world [order] a prosperous journey for me ! O ye gods who 
 inhabit your secret dwellings, and who are warders of the Tem- 
 ple of Osiris, and whose numbers are great and multitudinous, 
 grant ye that I may come unto you. I have bound up and I 
 have gathered together the powers of Kesemu-enenet," or 
 (as others say), " Kesemiu-enenet ; and I have made holy the 
 Powers of the paths of those who watch and ward the roads 
 of the horizon, and who are the guardians of the horizon of 
 Hemati which is in heaven. I have stablished habitations for 
 Osiris, I have made the ways holy for him, I have done that 
 which hath been commanded, I have come forth to Tattu, I 
 
64 THE BOOK OF THE DEAD 
 
 have seen Osiris, I have spoken unto him concerning the mat- 
 ters of his first-born son whom he loveth and concerning the 
 wounding of the heart of Suti, and I have seen the divine one 
 who is without life. Yea, I have made them to know con- 
 cerning the counsels of the gods which Horus carried out 
 while his father Osiris was not [with him]. Hail, Lord, thou 
 most mighty and terrible Soul ! Verily, I, even I, have come, 
 look thou upon me, and do thou make me to be exalted. I 
 have made my way through thy Tuat (underworld), and I have 
 opened up the paths which belong to heaven and also those 
 which belong to earth, and I have suffered no opposition 
 therein. Exalted [be thou] upon thy throne, O Osiris ! Thou 
 hast heard fair things, O Osiris ! Thy strength is vigorous, 
 O Osiris. Thy head is fastened unto thee, O Osiris. Thy 
 brow is stablished, O Osiris. Thy heart is glad, [O Osiris]. 
 Thy speech(?) is stablished, [O Osiris], and thy princes re- 
 joice. Thou art stablished like the Bull of Amentet. Thy son 
 Horus hath risen like the sun upon thy throne, and all life is 
 with him. Millions of years minister unto him, and millions 
 of years hold him in fear; the company of the gods are his 
 servants, and the company of the gods hold him in fear. The 
 god Tern, the Governor and only One of the gods, hath spoken 
 [these things], and his word passeth not away. Horus is 
 both the divine food and the sacrifice. [He] hath passed on(?) 
 to gather together [the members of] his divine father; Horus 
 is [his] deliverer, Horus is [his] deliverer. Horus hath 
 sprung from the water of his divine father and [from his] de- 
 cay. He hath become the Governor of Egypt. The gods labor 
 for him, and they toil for him for millions of years; and he 
 hath made to live millions of years through his Eye, the only 
 One of its Lord (or Neb-s), Nebt-er-tcher." 
 
OF TRANSFORMATION INTO A GOVERNOR 65 
 
 OF TRANSFORMATION INTO A GOVERNOR 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheets 8 and 9).] 
 
 The Chapter of being transformed into the Governor 
 of the sovereign princes. The chancellor-in-chief, Nu, 
 triumphant, saith: 
 
 " I am the god Tern, the maker of heaven, the creator of 
 things which are, who cometh forth from the earth, who 
 maketh to come into being the seed which is sown, the lord 
 of things which shall be, who gave birth to the gods; [I am] 
 the great god who made himself, the lord of life, who maketh 
 to flourish the company of the gods. Homage to you, O ye 
 lords of divine things (or of creation), ye pure beings whose 
 abodes are hidden ! Homage to you, O ye everlasting lords, 
 whose forms are hidden and whose shrines are hidden in places 
 which are unknown ! Homage to you, O ye gods, who dwell 
 in the Tenait(?)! Homage to you, O ye gods of the circuit 
 of the flooded lands of Qebhu ! Homage to you, O ye gods 
 who live in Amentet ! Homage to you, O ye company of the 
 gods who dwell in Nut ! Grant ye that I may come unto you, 
 for I am pure, I am divine, I am a khu, I am strong, I am en- 
 dowed with a soul (or I am mighty), and I have brought unto 
 you incense, and sweet-smelling gums, and natron; I have 
 made an end of the spittle which floweth from your mouth 
 upon me. I have come, and I have made an end of the evil 
 things which are in your hearts, and I have removed the faults 
 which ye kept [laid up against me]. I have brought to you 
 the things which are good, and I make to come into your pres- 
 ence Right and Truth. I, even I, know you, and I know your 
 names, and I know your forms, which are unknown, and I 
 come into being along with you. My coming is like unto that 
 of the god who eateth men and who liveth upon the gods. I 
 am mighty with you like the god who is exalted upon his rest- 
 ing-place ; the gods come to me in gladness, and goddesses 
 make supplication unto me when they see me. I have come 
 unto you, and I have risen like your two divine daughters. 
 I have taken my seat in the horizon, and I receive my offerings 
 upon my tables, and I drink drink-offerings at eventide. My 
 coming is [received] with shouts of joy, and the divine beings 
 
66 THE BOOK OF THE DEAD 
 
 who dwell in the horizon ascribe praises unto me, the divine 
 spiritual body (Sah), the lord of divine beings. I am exalted 
 like the holy god who dwelleth in the Great Temple, and the 
 gods rejoice when they see me in my beautiful coming forth 
 from the body of Nut, when my mother Nut giveth birth unto 
 me." 
 
 OF TRANSFORMATION INTO A GOD 
 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 28).] 
 [The Chapter of] making the transformation into 
 
 THE GOD WHO GIVETH LIGHT [in] THE DARKNESS. Saith Osiris, 
 
 the scribe Ani, triumphant : 
 
 " I am the girdle of the robe of the god Nu, which shineth 
 and sheddeth light upon that which belongeth to his breast, 
 which sendeth forth light into the darkness, which uniteth the 
 two fighting deities who dwell in my body through the mighty 
 spell of the words of my mouth, which raiseth up him that 
 hath fallen — for he who was with him in the valley of Abtu 
 (Abydos) hath fallen — and I rest. I have remembered him. 
 I have taken possession of the god Hu in my city, for I found 
 him therein, and I have led away captive the darkness by my 
 might. I have rescued the Eye [of the Sun] when it waned 
 at the coming of the festival of the fifteenth day, and I have 
 weighed Sut in the celestial houses against the Aged one who 
 is with him. I have endowed Thoth [with what is needful] 
 in the Temple of the Moon-god for the coming of the fifteenth 
 day of the festival. I have taken possession of the Ureret 
 crown ; Maat (i.e., right and truth) is in my body ; its mouths 
 are of turquoise and rock-crystal. My homestead is among 
 the furrows which are [of the color of] lapis-lazuli. I am 
 Hem-Nu( ?) who sheddeth light in the darkness. I have come 
 to give light in the darkness, which is made light and bright 
 [by me]. I have given light in the darkness, and I have over- 
 thrown the destroying crocodiles. I have sung praises unto 
 those who dwell in the darkness, I have raised up those who 
 wept, and who had hidden their faces and had sunk down in 
 wretchedness; and they did not look then upon me. [Hail, 
 then,] ye beings, I am Hem-Nu(?), and I will not let you 
 hear concerning the matter. [I] have opened [the way], I 
 
TRANSFORMATION INTO A LOTUS 67 
 
 am Hem-Nu(?), [I] have made light the darkness, I have 
 come, having made an end of the darkness, which hath be- 
 come light indeed." 
 
 TRANSFORMATION INTO A LOTUS 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] 
 
 The Chapter of making the transformation into a 
 lotus. The overseer of the palace, the chancellor-in-chief, Nu, 
 saith : 
 
 " I am the pure lotus which springeth up from the divine 
 splendor that belongeth to the nostrils of Ra. I have made 
 [my way], and I follow on seeking for him who is Horus. I 
 am the pure one who cometh forth out of the Field." 
 
 TRANSFORMATION INTO A LOTUS 
 [From the Papyrus of Paqrer (see Naville, op. cit. , Bd. I. Bl. 93).] 
 
 The Chapter of making the transformation into a 
 lotus. Saith Osiris Paqrer : 
 
 " Hail, thou lotus, thou type of the god Nefer-Temu ! I 
 am the man that knoweth you, and I know your names among 
 [those of] the gods, the lords of the underworld, and I am one 
 of you. Grant ye that [I] may see the gods who are the 
 divine guides in the Tuat (underworld), and grant ye unto me 
 a place in the underworld near unto the lords of Amentet. 
 Let me arrive at a habitation in the land of Tchesert, and re- 
 ceive me, O all ye gods, in the presence of the lords of eternity. 
 Grant that my soul may come forth whithersoever it pleaseth, 
 and let it not be driven away from the presence of the great 
 company of the gods." 
 
6S THE BOOK OF THE DEAD 
 
 TRANSFORMATION INTO PTAH 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheets 9 and 10).] 
 
 The Chapter of making the transformation into Ptah, 
 of eating cakes, and of drinking ale, and of unfettering 
 the steps, and of becoming a living being in annu (heli- 
 opolis). The chancellor-in-chief, Nu, triumphant, saith: 
 
 " I fly like a hawk, I cackle like the smen goose, and I perch 
 upon that abode of the underworld (aat) on the festival of 
 the great Being. That which is an abomination unto me, 
 that which is an abomination unto me, I have not eaten ; filth 
 is an abomination unto me and I have not eaten thereof, and 
 that which is an abomination unto my ka hath not entered 
 into my belly. Let me, then, live upon that which the gods 
 and the Khus decree for me ; let me live and let me have power 
 over cakes; let me eat them before the gods and the Khus 
 [who have a favor] unto me; let me have power over [these 
 cakes] and let me eat of them under the [shade of the] leaves 
 of the palm tree of the goddess Hathor, who is my divine 
 Lady. Let the offering of the sacrifice, and the offering of 
 cakes, and vessels of libations be made in Annu ; let me clothe 
 myself in the taau garment [which I shall receive] from the 
 hand of the goddess Tait ; let me stand up and let me sit down 
 wheresoever I please. My head is like unto that of Ra, and 
 [when my members are] gathered together [I am] like unto 
 Tern; the four [sides of the domain] of Ra, and the width of 
 the earth four times. I come forth. My tongue is like unto 
 that of Ptah and my throne is like unto that of the goddess 
 Hathor, and I make mention of the words of Tern, my father, 
 with my mouth. He it is who constraineth the handmaid, the 
 wife of Seb, and before him are bowed [all] heads, and there 
 is fear of him. Hymns of praise are repeated for [me] by rea- 
 son of [my] mighty acts, and I am decreed to be the divine Heir 
 of Seb, the lord of the earth and to be the protector therein. 
 The god Seb refresheth me, and he maketh his risings to be 
 mine. Those who dwell in Annu bow down their heads unto 
 me, for I am their lord and I am their bull. I am more power- 
 ful than the lord of time, and I shall enjoy the pleasures of love, 
 and shall gain the mastery over millions of years." 
 
TRANSFORMATION INTO A BENNU BIRD 69 
 
 TRANSFORMATION INTO A BENNU BIRD 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] 
 
 [The Chapter of making the transformation into a 
 Bennu bird.] The chancellor-in-chief, Nu, triumphant, saith: 
 
 " I came 1 into being from unformed matter. I came into 
 existence like the god Khepera, I have germinated like the 
 things which germinate (i.e., plants), and I have dressed my- 
 self like the Tortoise. 2 I am [of] the germs of every god. I 
 am Yesterday of the four [quarters of the world] and of those 
 seven Uraei which came into existence in Amentet, that is to 
 say, [Horus, who emitteth light from his divine body. He 
 is] the god [who] fought against Suti, but the god Thoth 
 cometh between them through the judgment of him that dwell- 
 eth in Sekhem, and of the Souls who are in Annu, and there is 
 a stream between them. I have come by day, and I have risen 
 in the footsteps of the gods. I am the god Khensu, who 
 driveth back all that oppose him." 
 
 [IF] THIS CHAPTER [BE KNOWN BY THE DECEASED] HE SHALL 
 COME FORTH PURE BY DAY AFTER HIS DEATH, AND HE SHALL 
 PERFORM WHATSOEVER TRANSFORMATIONS HIS HEART DE- 
 SIRETH. HE SHALL BE IN THE FOLLOWING OF UN-NEFER, AND 
 HE SHALL BE SATISFIED WITH THE FOOD OF OSIRIS AND WITH 
 SEPULCHRAL MEALS. [HE] SHALL SEE THE DISK, [HE] SHALL BE 
 IN GOOD CASE UPON EARTH BEFORE RA, AND HE SHALL BE 
 TRIUMPHANT BEFORE OSIRIS, AND NO EVIL THING WHATSO- 
 EVER SHALL HAVE DOMINION OVER HIM FOREVER AND EVER. 
 
 TRANSFORMATION INTO A HERON 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] 
 
 [The Chapter of making the transformation into a 
 heron. The chancellor-in-chief, Nu, triumphant, saith :] 
 
 " [I] have gotten dominion over the beasts that are brought 
 for sacrifice, with the knives which are [held] at their heads, 
 and at their hair, and at their. . . . [Hail], Aged ones 
 
 1 Literally, " I flew." 
 
 * I belieye that " Turtle " is the correct translation. 
 
7 o THE BOOK OF THE DEAD 
 
 [hail,] Khus, who are provided with the opportunity, the chan- 
 cellor-in-chief, the overseer of the palace, Nu, triumphant, is 
 upon the earth, and what he hath slaughtered is in heaven; 
 and what he hath slaughtered is in heaven and he is upon the 
 earth. Behold, I am strong, and I work mighty deeds to the 
 very heights of heaven. I have made myself pure, and [l\ 
 make the breadth of heaven [a place for] my footsteps [as I 
 go] into the cities of Aukert; I advance, and I go forward 
 into the city of Unnu (Hermopolis). I have set the gods upon 
 their paths, and I have roused up the exalted ones who dwell 
 in their shrines. Do I not know Nu? Do I not know Ta- 
 tunen? Do I not know the beings of the color of fire who 
 thrust forward their horns? Do I not know [every being 
 having] incantations unto whose words I listen? I am the 
 Smam bull [for slaughter] which is written down in the books. 
 The gods crying out say : ' Let your faces be gracious to 
 him that cometh onward.' The light is beyond your knowl- 
 edge, and ye cannot fetter it; and times and seasons are in 
 my body. I do not utter words to the god Hu, [I do not utter 
 words of] wickedness instead of [words of] right and truth, 
 and each day right and truth come upon my eyebrows. At 
 night taketh place the festival of him that is dead, the Aged 
 One, who is in ward [in] the earth." 
 
 OF THE LIVING SOUL 
 From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] 
 
 The Chapter of making the transformation into a 
 living soul, and of not entering into the chamber of 
 torture; whosoever knoweth [it] shall not see corruption. 
 The chancellor-in-chief, Nu, triumphant, saith: 
 
 " I am the divine Soul of Ra proceeding from the god Nu ; 
 that divine soul which is God, [I am] the creator of the 
 divine food, and that which is an abomination unto me is sin 
 whereon I look not. I proclaim right and truth, and I live 
 therein. I am the divine food, which is not corrupted in my 
 name of Soul : I gave birth unto myself together with Nu in 
 my name of Khepera in whom I come into being day by day. 
 
OF THE LIVING SOUL 71 
 
 I am the lord of light, and that which is an abomination unto 
 me is death ; let me not go into the chamber of torture which 
 is in the Tuat (underworld). I ascribe honor [unto] Osiris, 
 and I make to be at peace the heart [s] of those beings who 
 dwell among the divine things which [I] love. They cause 
 the fear of me [to abound], and they create awe of me in those 
 beings who dwell in their divine territories. Behold, I am 
 exalted upon my standard, and upon my seat, and upon the 
 throne which is adjudged [to me]. I am the god Nu, and 
 the workers of iniquity shall not destroy me. I am the first- 
 born god of primeval matter, that is to say, the divine Soul, 
 even the Souls of the gods of everlastingness, and my body is 
 eternity. My Form is everlastingness, and is the lord of years 
 and the prince of eternity. [I am] the creator of the darkness 
 who maketh his habitation in the uttermost parts of the sky, 
 [which] I love, and I arrive at the confines thereof. I ad- 
 vance upon my feet, I become master of my vine, I sail over 
 the sky which formeth the division [betwixt heaven and earth], 
 [I] destroy the hidden worms that travel nigh unto my foot- 
 steps which are toward the lord of the two hands and arms. 
 My soul is the Souls of the souls of everlastingness, and my 
 body is eternity. I am the divine exalted being who is the 
 lord of the land of Tebu. ' I am the Boy in the city and the 
 Young man in the plain ' is my name ; ' he that never suffered! 
 corruption ' is my name. I am the Soul, the creator of the 
 god Nu who maketh his habitation in the underworld: my 
 place of incubation is unseen and my egg is not cracked. I 
 have done away with all my iniquity, and I shall see my divine 
 Father, the lord of eventide, whose body dwelleth in Annu. 
 I travel(?) to the god of night(?), who dwelleth with the god 
 of light, by the western region of the Ibis {i.e., Thoth)." 
 
7 2 THE BOOK OF THE DEAD 
 
 OF THE SWALLOW 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] 
 
 The Chapter of making the transformation into a 
 swallow. The chancellor-in-chief, Nu, triumphant, saith: 
 
 " I am a swallow, I am a swallow. I am the Scorpion, the 
 daughter of Ra. Hail, ye gods, whose scent is sweet ; hail, ye 
 gods, whose scent is sweet! [Hail,] Flame, which cometh 
 forth from the horizon ! Hail, thou who art in the city, I have 
 brought the Warden of his Bight therein. Oh, stretch out 
 unto me thy hand so that I may be able to pass my days in the 
 Pool of Double Fire, and let me advance with my message, 
 for I have come with words to tell. Oh, open [thou] the doors 
 to me and I will declare the things which have been seen by 
 me. Horus hath become the divine prince of the Boat of the 
 Sun, and unto him hath been given the throne of his divine 
 father Osiris, and Set, that son of Nut, [lieth] under the fetters 
 which he had made for me. I have made a computation of 
 what is in the city of Sekhem, I have stretched out both my 
 hands and arms at the word(?) of Osiris, I have passed on 
 to judgment, and I have come that [I] may speak; grant that 
 I may pass on and declare my tidings. I enter in, [I am] 
 judged, and [I] come forth worthy at the gate of Neb-er-tcher. 
 I am pure at the great place of the passage of souls, I have 
 done away with my sins, I have put away mine offences, and 
 I have destroyed the evil which appertained unto my members 
 upon earth. Hail, ye divine beings who guard the doors, make 
 ye for me a way, for, behold, I am like unto you. I have come 
 forth by day, I have journeyed on on my legs, I have gained 
 the mastery over my footsteps [before] the God of Light, I 
 know the hidden ways and the doors of the Sekhet-Aaru, verily 
 I, even I, have come, I have overthrown mine enemies upon 
 earth, and yet my perishable body is in the grave ! " 
 
 IF THIS CHAPTER BE KNOWN [BY THE DECEASED], HE SHALL 
 COME FORTH BY DAY, HE SHALL NOT BE TURNED BACK AT ANY 
 GATE IN THE UNDERWORLD, AND HE SHALL MAKE HIS TRANS- 
 FORMATION INTO A SWALLOW REGULARLY AND CONTINUALLY. 
 
THE SERPENT SATA 73 
 
 THE SERPENT SATA 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] 
 
 The Chapter of making the transformation into the 
 serpent Sata. The chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " I am the serpent Sata whose years are many. 1 I die and I 
 am born again each day. I am the serpent Sata which dwell- 
 eth in the uttermost parts of the earth. I die, and I am born 
 again, and I renew myself, and I grow young each day." 
 
 OF THE CROCODILE 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] 
 
 The Chapter of making the transformation into a 
 crocodile. The chancellor-in-chief, Nu, triumphant, saith: 
 
 " I am the divine crocodile which dwelleth in his terror, I 
 am the divine crocodile, and I seize [my prey] like a ravening 
 beast. I am the great and Mighty Fish which is in the city 
 of Qem-ur. I am the lord to whom bowing and prostrations 
 [are made] in the city of Sekhem." 
 
 SOUL AND BODY 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 17).] 
 
 The Chapter of causing the soul to be united to its 
 body in the underworld. The Osiris Ani, triumphant, saith : 
 
 " Hail, thou god Anniu {i.e., Bringer) ! Hail, thou god Pehrer 
 (i.e., Runner), who dwellest in thy hall! [Hail,] great God! 
 Grant thou that my soul may come unto me from wheresoever 
 it may be. If [it] would tarry, then let my soul be brought 
 unto me from wheresoever it may be, for thou shalt find the 
 Eye of Horus standing by thee like unto those beings who 
 are like unto Osiris, and who never lie down in death. Let 
 not the Osiris Ani, triumphant, lie down in death among those 
 who lie down in Annu, the land wherein souls are joined unto 
 
 1 Literally, " dilated with years." 
 
74 THE BOOK OF THE DEAD 
 
 their bodies even in thousands. Let me have possession of 
 my ba (soul), and of my khu, and let me triumph therewith 
 in every place wheresoever it may be. [Observe these things 
 which [I] speak, for it hath staves with it] ; x observe then, O 
 ye divine guardians of heaven, my soul [wheresoever it may 
 be]. 1 If it would tarry, do thou make my soul to look upon 
 my body, 2 for thou shalt find the Eye of Horus standing by 
 thee like those [beings who are like unto Osiris]. 
 
 " Hail, ye gods, who tow along the boat of the lord of mill- 
 ions of years, who bring [it] above the underworld and who 
 make it to travel over Nut, who make souls to enter into [their] 
 spiritual bodies, whose hands are filled with your ropes and 
 who clutch your weapons tight, destroy ye the Enemy; thus 
 shall the boat of the sun be glad and the great God shall set out 
 on his journey in peace. And behold, grant ye that the soul 
 of Osiris Ani, triumphant, may come forth before the gods and 
 that it may be triumphant along with you in the eastern part 
 of the sky to follow unto the place where it was yesterday; 
 [and that it may have] peace, peace in Amentet. May it look 
 upon its material body, may it rest upon its spiritual body ; and 
 may its body neither perish nor suffer corruption forever." 
 
 [THESE] WORDS ARE TO BE SAID OVER A SOUL OF GOLD IN- 
 LAID WITH PRECIOUS STONES AND PLACED ON THE BREAST OF 
 OSIRIS. 
 
 OF EVIL RECOLLECTIONS 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] 
 
 The Chapter of driving evil recollections from the 
 mouth. The overseer of the palace, the chancellor-in-chief, 
 Nu, triumphant, the son of the overseer of the palace, the 
 chancellor-in-chief, Amen-hetep, triumphant, saith: 
 
 " Hail, thou that cuttest off heads, and slittest brows, thou 
 being who puttest away the memory of evil things from the 
 mouth of the Khus by means of the incantations which they 
 have within them, look not upon me with the [same] eyes 
 with which thou lookest upon them. Go thou round about 
 
 1 Added from the Papyrus of Nebseni. 
 
 * The Papyrus of Nebseni has, " make thou me to see my soul and my shade." 
 
OF RESCUE 75 
 
 on thy legs, and let thy face be [turned] behind thee so that 
 thou mayest be able to see the divine slaughterers of the god 
 Shu who are coming up behind thee to cut off thy head, and 
 to slit thy brow by reason of the message of violence [sent] 
 by thy lord, and to see( ?) that which thou sayest. Work thou 
 for me so that the memory of evil things shall dart from my 
 mouth ; let not my head be cut off ; let not my brow be slit ; 
 and let not my mouth be shut fast by reason of the incantations 
 which thou hast within thee, according to that which thou 
 doest for the Khus through the incantations which they have 
 within themselves. Get thee back and depart at the [sound 
 of] the two speeches which the goddess Isis uttered when 
 thou didst come to cast the recollection of evil things into the 
 mouth of Osiris by the will of Suti his enemy, saying, ' Let 
 thy face be toward the privy parts, and look upon that face 
 which cometh forth from the flame of the Eye of Horus against 
 thee from within the Eye of Tern/ and the calamity of that 
 night which shall consume thee. And Osiris went back, for 
 the abomination of thee was in him ; and thou didst go back, 
 for the abomination of him is in thee. I have gone back, for 
 the abomination of thee is in me ; and thou shalt go back, for 
 the abomination of me is in thee. Thou wouldst come unto 
 me, but I say that thou shalt not advance to me so that I come 
 to an end, and [I] say then to the divine slaughterers of the 
 god Shu, ' Depart.' " 
 
 OF RESCUE 
 
 [From the Papyrus of Nti (British Museum No, 10,477, sheet 6).] 
 
 The Chapter of not letting the soul of Nu, trium- 
 phant, BE CAPTIVE IN THE UNDERWORLD. He Saith I 
 
 " Hail, thou who art exalted ! [Hail,] thou who art adored ! 
 O thou mighty one of Souls, thou divine Soul, thou possessor 
 of terrible power, who dost put the fear of thyself into the gods, 
 thou who art crowned upon thy throne of majesty, I pray thee 
 to make a way for the ba (soul), and for the khu, and for the 
 khaibit (shade) of the overseer of the palace, the chancellor-in- 
 chief, Nu, triumphant [and let him be] provided therewith. 
 
76 THE BOOK OF THE DEAD 
 
 I am a perfect khu, and I have made [my] way unto the place 
 wherein dwell Ra and Hathor." 
 
 IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL 
 BE ABLE TO TRANSFORM HIMSELF INTO A KHU PROVIDED [WITH 
 HIS SOUL AND WITH HIS SHADE] IN THE UNDERWORLD, AND 
 HE SHALL NEVER BE HELD CAPTIVE AT ANY DOOR IN AMENTET, 
 IN ENTERING IN OR IN COMING OUT.* 
 
 OF OPENING THE TOMB 
 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 6).] 
 
 The Chapter of opening the tomb to the soul [and] 
 to the shade of Osiris the scribe Nebseni, the lord of rever- 
 ence, born of the lady of the house Mut-restha, triumphant, 
 
 SO THAT HE MAY COME FORTH BY DAY AND HAVE DOMINION 
 
 over his fleet. [He saith :] 
 
 " That which was shut fast hath been opened, that is to say, 
 he that lay down in death [hath been opened]. That which 
 was open hath been shut to my soul through the command of 
 the Eye of Horus, which hath strengthened me and which 
 maketh to stand fast the beauties which are upon the forehead 
 of Ra, whose strides are long as [he] lifteth up [his] legs [in 
 journeying] . I have made for myself a way, my members are 
 mighty and are strong. I am Horus the avenger of his divine 
 father. I am he who bringeth along his divine father, and 
 who bringeth along his mother by means of his sceptre(?). 
 And the way shall be opened unto him who hath gotten do- 
 minion over his feet, and he shall see the Great God in the 
 Boat of Ra, [when] souls are counted therein at the bows, 
 and when the years also are counted up. Grant that the Eye 
 of Horus, which maketh the adornments of light to be firm 
 upon the forehead of Ra, may deliver my soul for me, and 
 let there be darkness upon your faces, O ye who would hold 
 fast Osiris. Oh, keep not captive my soul, Oh, keep not ward 
 over my shade, but let a way be opened for my soul [and] 
 for my shade, and let [them] see the Great God in the shrine 
 on the day of the judgment of souls, and let [them] recite 
 the utterances of Osiris, whose habitations are hidden, to those 
 
 1 This rubric is taken from the Papyrus of Ani, sheet 17. 
 
OF NOT SAILING TO THE EAST 77 
 
 who guard the members of Osiris, and who keep ward over 
 the Khus, and who hold captive the shades of the dead who 
 would work evil against me, so that they shall [not] work 
 evil against me. May a way for thy double (ka) along with 
 thee and along with [thy] soul be prepared by those who keep 
 ward over the members of Osiris, and who hold captive the 
 shades of the dead. Heaven shall [not] keep thee, the earth 
 shall [not] hold thee captive, thou shalt not have thy being 
 with the divine beings who make slaughter, but thou shalt 
 have dominion over thy legs, and thou shalt advance to thy 
 body straightway in the earth [and to] those who belong to 
 the shrine and guard the members of Osiris." 
 
 OF NOT SAILING TO THE EAST 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] 
 
 The Chapter of not sailing to the east in the under- 
 world. The chancellor-in-chief, Nu, triumphant, saith : 
 
 " Hail, phallus of Ra, who departest from thy calamity 
 [which ariseth] through opposition(P), the cycles have been 
 without movement for millions of years. I am stronger than 
 the strong, I am mightier than the mighty. If I sail away or 
 if I be snatched away to the east through the two horns," or 
 (as others say), " if any evil and abominable thing be done unto 
 me at the feast of the devils, the phallus of Ra shall be swal- 
 lowed up, [along with] the head of Osiris. And behold me, 
 for I journey along over the fields wherein the gods mow down 
 those who make reply unto [their words] ; now verily the 
 two horns of the god Khepera shall be thrust aside ; and verily 
 pus shall spring into being in the eye of Tern along with cor- 
 ruption if I be kept in restraint, or if I have gone toward the 
 east, or if the feast of devils be made in my presence, or if any 
 malignant wound be inflicted upon me." * 
 
 1 The Papyrus of Ani contains what are, apparently, two versions of this chapter. 
 
;3 THE BOOK OF THE DEAD 
 
 OF THE INK-POT AND PALETTE 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] 
 
 The Chapter of praying for an ink-pot and for a 
 palette. The chancellor-in-chief, Nu, triumphant, saith: 
 
 " Hail, aged god, who dost behold thy divine father and who 
 art the guardian of the book of Thoth, [behold I have come ; 
 I am endowed with glory, I am endowed with strength, I am 
 filled with might, and I am supplied with the books of Thoth], 
 and I have brought [them to enable me] to pass through the 
 god Aker who dwelleth in Set. I have brought the ink-pot 
 and the palette as being the objects which are in the hands 
 of Thoth ; hidden is that which is in them. Behold me in the 
 character of a scribe ! I have brought the offal of Osiris, and 
 I have written thereon. I have made (i.e., copied) the words 
 of the great and beautiful god each day fairly. O Heru-khuti, 
 thou didst order me and I have made (i.e., copied) what is 
 right and true, and I do bring it unto thee each day." 
 
 OF BEING NIGH UNTO THOTH 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] 
 
 The Chapter of being nigh unto Thoth. The chancel- 
 lor-in-chief, Nu, triumphant, saith: 
 
 " I am he who sendeth forth terror into the powers of rain 
 and thunder, and I ward off from the great divine lady the 
 attacks of violence. [I have smitten like the god Shat (i.e., 
 the god of slaughter), and I have poured out libations of cool 
 water like the god Ashu, and I have worked for the great 
 divine lady [to ward off] the attacks of violence], I have made 
 to flourish [my] knife along with the knife which is in the 
 hand of Thoth in the powers of rain and thunder." 
 
OF BEING NIGH UNTO THOTH 79 
 
 OF BEING NIGH UNTO THOTH 
 [From the Papyrus of Nu (British Museum No. 10477, sheets 19 and 20).] 
 
 The Chapter of being nigh unto Thoth and of giving 
 glory unto a man in the underworld. The chancellor-in- 
 chief, Nu, triumphant, saith: 
 
 " I am the god Her-ab-maat-f (i.e., ' he that is within his 
 eye '), an'd I have come to give right and truth to Ra ; I have 
 made Suti to be at peace with me by means of offerings made 
 to the god Aker and to the Tesheru deities, and by [making] 
 reverence unto Seb." * 
 
 [The following] words are to be recited in the Sektet boat: 
 [Hail,] sceptre of Anubis, I have made the four Khus who 
 are in the train of the lord of the universe to be at peace with 
 me, and I am the lord of the fields through their decree. I 
 am the divine father Bah (i.e., the god of the water-flood), 
 and I do away with the thirst of him that keepeth ward over 
 the Lakes. Behold ye me, then, O great gods of majesty 
 who dwell among the Souls of Annu, for I am lifted up over 
 you. I am the god Menkh (i.e., Gracious one) who dwelleth 
 among you. Verily I have cleansed my soul, O great god 
 of majesty, set not before me the evil obstacles which issue 
 from thy mouth, and let not destruction come round about 
 me, or upon me. I have made myself clean in the Lake of 
 making to be at peace, [and in the Lake of] weighing in the 
 balance, and I have bathed myself in Netert-utchat, which is 
 under the holy sycamore tree of heaven. Behold [I am] 
 bathed, [and I have] triumphed [over] all [mine enemies] 
 straightway who come forth and rise up against right and 
 truth. I am right and true in the earth. I, even I, have 
 spoken(?) with my mouth [which is] the power of the Lord, 
 the Only one, Ra the mighty, who liveth upon right and truth. 
 Let not injury be inflicted upon me, [but let me be] clothed 
 on the day of those who go forward(?) to every [good] thing." 
 
80 THE BOOK OF THE DEAD 
 
 OF BRINGING A BOAT ALONG IN HEAVEN 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] 
 
 The Chapter of bringing along a boat in heaven. The 
 chancellor-in-chief, triumphant, saith: 
 
 " Hail to thee, O thou Thigh which dwellest in the northern 
 heaven in the Great Lake, which art seen and which diest not. 
 I have stood up over thee when thou didst rise like a god. I 
 have seen thee, and I have not lain down in death; I have 
 stood over thee, and I have risen like a god. I have cackled 
 like a goose, and I have alighted like the hawk by the divine 
 clouds and by the great dew. I have journeyed from the 
 earth to heaven. The god Shu hath [made] me to stand up, 
 the god of Light hath made me to be vigorous by the two 
 sides of the ladder, and the stars which never rest set [me] 
 on [my] way and bring [me] away from slaughter. I bring 
 along with me the things which drive back calamities as I 
 advance over the passage of the god Pen ; thou comest, how 
 great art thou, O god Pen! I have come from the Pool of 
 Flame which is in the Sekhet-Sasa (i.e., the Field* of Fire). 
 Thou livest in the Pool of Flame in Sekhet-Sasa, and I live 
 upon the staff of the holy [god]. Hail, thou god Kaa, who 
 dost bring those things which are in the boats by the . . . 
 I stand up in the boat and I guide myself [over] the water; 
 I have stood up in the boat and the god hath guided me. I 
 have stood up. I have spoken. [I am master of the] crops. 
 I sail round about as I go forward, and the gates which are 
 in Sekhem (Letopolis) are opened unto me, and fields are 
 awarded unto me in the city of Unnu (Hermopolis), and la- 
 borers^) are given unto me together with those of my own 
 flesh and bone.' , 
 
OF BRINGING THE MAKHENT BOAT 81 
 
 OF BRINGING THE MAKHENT BOAT 
 [From the Papyrus of Nu (British Museum No. 10,477, sheets 21 and 22).] 
 
 The Chapter of bringing along a boat in the under- 
 world. The chancellor-in-chief, Nu, triumphant, saith: 
 
 " Hail, ye who bring along the boat over the evil back [of 
 Apepi], grant that I may bring the boat along, and coil up 
 [its] ropes in peace, in peace. Come, come, hasten, hasten, 
 for I have come to see my father Osiris, the lord of the ansi 
 garment, who hath gained the mastery with joy of heart. Hail, 
 lord of the rain-storm, thou Male, thou Sailor! Hail, thou 
 who dost sail over the evil back of Apep ! Hail, thou that dost 
 bind up heads and dost stablish the bones of the neck when 
 thou comest forth from the knives. Hail, thou who art in 
 charge of the hidden boat, who dost fetter Apep, grant that 
 I may bring along the boat, and that I may coil up the ropes 
 and that I may sail forth therein. This land is baleful, and 
 the stars have overbalanced themselves and have fallen upon 
 their faces therein, and they have not found anything which 
 will help them to ascend again: their path is blocked by the 
 tongue of Ra. Antebu [is] the guide of the two lands. Seb 
 is stablished [through] their rudders. The power which 
 openeth the Disk. The prince of the red beings. I am brought 
 along like him that hath suffered shipwreck; grant that my 
 Khu, my brother, may come to me, and that [I] may set out 
 for the place whereof thou knowest." 
 
 " Tell me my name," saith the wood whereat I would an- 
 chor ; " Lord of the two lands who dwellest in the Shrine," is 
 thy name. 
 
 " Tell me my name," saith the Rudder ; " Leg of Hapiu " 
 is thy name. 
 
 " Tell me my name," saith the Rope ; " Hair with which 
 Anpu (Anubis) finisheth the work of my embalmment " is thy 
 name. 
 
 " Tell us our name," say the Oar-rests ; " Pillars of the un- 
 derworld " is your name. 
 
 " Tell me my name," saith the Hold ; " Akar " is thy name. 
 
 " Tell me my name," saith the Mast ; " He who bringeth 
 back the great lady after she hath gone away " is thy name. 
 6 
 
82 THE BOOK OF THE DEAD 
 
 " Tell me my name," saith the Lower deck ; " Standard of 
 Ap-uat " is thy name. 
 
 " Tell me my name," saith the Upper post ; " Throat 
 of Mestha " is thy name. 
 
 " Tell me my name," saith the Sail ; " Nut " is thy name. 
 
 " Tell us our name," say the Pieces of leather ; " Ye who are 
 made from the hide of the Mnevis Bull, which was burned by 
 Suti," is your name. 
 
 " Tell us our name," say the Paddles ; " Fingers of Horus 
 the first-born " is your name. 
 
 " Tell me my name," saith the Matchabet; " The hand of 
 Isis, which wipeth away the blood from the Eye of Horus," 
 is thy name. 
 
 " Tell us our names," say the Planks which are in its hulk ; 
 " Mesthi, Hapi, Tuamautef, Qebh-sennuf, Haqau (i.e., he who 
 leadeth away captive), Thet-em-aua (i.e., he who seizeth by vio- 
 lence), Maa-an-tef (i.e., he who seeth what the father bringeth), 
 and Ari-nef-tchesef (i.e., he who made himself)," are your 
 names. 
 
 " Tell us our name," say the Bows ; " He who is at the head 
 of his nomes " is your name. 
 
 " Tell me my name," saith the Hull ; " Mert " is thy name. 
 
 " Tell me my name," saith the Rudder ; " Aqa " (i.e., true 
 one) is thy name, O thou who shinest from the water, hidden 
 beam( ?) is thy name. 
 
 " Tell me my name," saith the Keel ; " Thigh (or Leg) of 
 Isis, which Ra cut off with the knife to bring blood into the 
 Sektet boat," is thy name. 
 
 " Tell me my name," saith the Sailor ; " Traveller " is thy 
 name. 
 
 " Tell me my name," saith the Wind by which thou art 
 borne along ; " The North Wind which cometh from Tern to 
 the nostrils of Khenti-Amenti " 1 is thy name. 
 
 " Tell me my name," saith the River, " if thou wouldst travel 
 upon me ; " " Those which can be seen," is thy name. 
 
 " Tell us our name," say the River-Banks ; " Destroyer of 
 the god Au-a (i.e., he of the specious hand) in the water- 
 house " is thy name. 
 
 "Tell me my name," saith the Ground, "if thou wouldst 
 
 1 I.e., the " Governor of Amenti," or Osiris. 
 
OF BRINGING THE MAKHENT BOAT 83 
 
 walk upon me ; " " The Nose of heaven which proceedeth 
 from the god Utu, who dwelleth in the Sekhet-Aaru, and who 
 cometh forth with rejoicing therefrom," is thy name. 
 Then shall be recited before them these words: 
 " Hail to you, O ye divine beings with splendid Kas, ye 
 divine lords of things, who exist and who live forever, and 
 [whose] double period of an illimitable number of years is 
 eternity, I have made a way unto you, grant ye me food and 
 sepulchral meals for my mouth, [and grant that] I may speak 
 therewith, and that the goddess Isis [may give me] loaves 
 and cakes in the presence of the great god. I know the great 
 god before whose nostrils ye place tchefau food, and his name 
 is Thekem; both when he maketh his way from the eastern 
 horizon of heaven and when he journeyeth into the western 
 horizon of heaven may his journey be my journey, and his 
 going forth my going forth. Let me not be destroyed at the 
 Mesqet chamber, and let not the devils gain dominion over my 
 members. I have my cakes in the city of Pe, and I have my 
 ale in the city of Tepu, and let the offerings [which are given 
 unto you] be given unto me this day. Let my offerings be 
 wheat and barley; let my offerings be anti unguent and linen 
 garments; let my offerings be for life, strength, and health: 
 let my offerings be a coming forth by day in any form what- 
 soever in which it may please me to appear in Sekhet-Aarru." 
 
 IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL 
 COME FORTH INTO SEKHET-AARRU, AND BREAD, AND WINE, 
 AND CAKES SHALL BE GIVEN UNTO HIM AT THE ALTAR OF THE 
 GREAT GOD, AND FIELDS, AND AN ESTATE [SOWN] WITH WHEAT 
 AND BARLEY, WHICH THE FOLLOWERS OF HORUS SHALL REAP 
 FOR HIM. AND HE SHALL EAT OF THAT WHEAT AND BARLEY, 
 AND HIS LIMBS SHALL BE NOURISHED THEREWITH, AND HIS 
 BODY SHALL BE LIKE UNTO THE BODIES OF THE GODS, AND 
 HE SHALL COME FORTH INTO SEKHET-AARRU IN ANY FORM 
 WHATSOEVER HE PLEASETH, AND HE SHALL APPEAR THEREIN 
 REGULARLY AND CONTINUALLY. 
 
84 THE BOOK OF THE DEAD 
 
 OF ENTERING THE BOAT OF RA 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheets 27 and 28).] 
 The Book of making perfect the Khu and of causing 
 
 HIM TO GO FORTH INTO THE BOAT OF Ra ALONG WITH THOSE 
 
 who are in his following ( ?). The overseer of the palace, 
 the chancellor-in-chief, Nu, triumphant, saith: 
 
 " I have brought the divine Bennu to the east, and Osiris to 
 the city of Tattu. I have opened the treasure-houses of the 
 god Hap, I have made clean the roads of the Disk, and I have 
 drawn the god Sekeri along upon his sledge. The mighty and 
 divine Lady hath made me strong at her hour. I have praised 
 and glorified the Disk, and I have united myself unto the di- 
 vine apes who sing at the dawn, and I am a divine Being 
 among them. I have made myself a counterpart of the god- 
 dess Isis, and her power (Khu) hath made me strong. I have 
 tied up the rope, I have driven back Apep, I have made him 
 to walk backward. Ra hath stretched out to me both his 
 hands, and his mariners have not repulsed me ; my strength is 
 the strength of the Utchat, and the strength of the Utchat is my 
 strength. If the overseer of the house, the chancellor-in- 
 chief, Nu, triumphant, be separated [from the boat of Ra], 
 then shall he (i.e., Ra) be separated from the Egg and from the 
 Abtu fish." 
 
 [THIS CHAPTER] SHALL BE RECITED OVER THE DESIGN WHICH 
 HATH BEEN DRAWN ABOVE, AND IT SHALL BE WRITTEN UPON 
 PAPYRUS WHICH HATH NOT BEEN WRITTEN UPON, WITH [INK 
 MADE OF] GRAINS OF GREEN ABUT MIXED WITH ANTI WATER, 
 AND THE PAPYRUS SHALL BE PLACED ON THE BREAST OF THE 
 DECEASED; IT SHALL NOT ENTER IN TO {I.E., TOUCH) HIS MEM- 
 BERS. IF THIS BE DONE FOR ANY DECEASED PERSON HE SHALL 
 GO FORTH INTO THE BOAT OF RA IN THE COURSE OF THE DAY 
 EVERY DAY, AND THE GOD THOTH SHALL TAKE ACCOUNT OF 
 HIM AS HE COMETH FORTH FROM AND GOETH IN THE COURSE 
 OF THE DAY EVERY DAY, REGULARLY AND CONTINUALLY, [INTO 
 THE BOAT OF RA] AS A PERFECT KHU. AND HE SHALL SET UP 
 THE TET AND SHALL STABLISH THE BUCKLE, AND SHALL SAIL 
 ABOUT WITH RA INTO ANY PLACE HE WISHETH. 
 
OF PROTECTING THE BOAT OF RA 85 
 
 OF PROTECTING THE BOAT OF RA 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 27).] 
 
 [The Chapter of protecting the Boat of Ra.] 1 
 " O thou that cleavest the water as thou comest forth from 
 the stream and dost sit upon thy place in thy boat, sit thou 
 upon thy place in thy boat as thou goest forth to thy station 
 of yesterday, and do thou join the Osiris, the overseer of the 
 palace, the chancellor-in-chief, Nu, triumphant, the perfect 
 Khu, unto thy mariners, and let thy strength be his strength. 
 Hail, Ra, in thy name of Ra, if thou dost pass by the eye of 
 seven cubits, which hath a pupil of three cubits, then verily do 
 thou strengthen the Osiris, Nu, triumphant, the perfect Khu, 
 [and let him be among] thy mariners, and let thy strength 
 be his strength. Hail, Ra, in thy name of Ra, if thou dost 
 pass by those who are overturned in death then verily do thou 
 make the Osiris, Nu, triumphant, the perfect soul, to stand 
 up upon his feet, and may thy strength b'e his strength. Hail, 
 Ra, in thy name of Ra, if the hidden things of the underworld 
 are opened unto thee and thou dost gratify( ?) the heart of the 
 cycle of thy gods, then verily do thou grant joy of heart unto 
 the chancellor-in-chief, Nu, triumphant, and let thy strength 
 be his strength. Thy members, O Ra, are established by (this) 
 Chapter(?)." 
 
 [THIS CHAPTER] SHALL BE RECITED OVER A BANDLET OF THE 
 FINE LINEN OF KINGS [UPON WHICH] IT HATH BEEN WRITTEN 
 WITH ANTI, WHICH SHALL BE LAID UPON THE NECK OF THE 
 PERFECT KHU ON THE DAY OF THE BURIAL. IF THIS AMULET 
 BE LAID UPON HIS NECK HE SHALL DO EVERYTHING WHICH 
 HE DESIRETH TO DO EVEN LIKE THE GODS; AND' HE SHALL 
 JOIN HIMSELF UNTO THE FOLLOWERS OF HORUS; AND HE 
 SHALL BE STABLISHED AS A STAR FACE TO FACE WITH SEPTET 
 (SOTHIS); AND HIS CORRUPTIBLE BODY SHALL BE AS A GOD 
 ALONG WITH HIS KINSFOLK FOREVER; AND THE GODDESS MEN- 
 QET SHALL MAKE PLANTS TO GERMINATE UPON HIS BODY; AND 
 THE MAJESTY OF THE GOD THOTH LOVINGLY SHALL MAKE THE 
 LIGHT TO REST UPON HIS CORRUPTIBLE BODY AT WILL, EVEN 
 AS HE DID FOR THE MAJESTY OF THE KING OF THE NORTH 
 AND OF THE SOUTH, THE GOD OSIRIS, TRIUMPHANT. 
 
 1 This title is taken from the Saite Recension. 
 
86 THE BOOK OF THE DEAD 
 
 OF GOING INTO THE BOAT OF RA 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] 
 
 The Chapter of going into the boat of Ra. The 
 chancellor-in-chief, Nu, triumphant, saith: 
 
 " Hail, thou Great God who art in thy boat, bring thou me 
 into thy boat. [I have come forward to thy steps], let me be 
 the director of thy journeyings and let me be among those 
 who belong to thee and who are among the stars which never 
 rest. The things which are an abomination unto thee and 
 the things which are an abomination unto me I will not eat, 
 that which is an abomination unto me, that which is an 
 abomination unto me is filth and I will not eat thereof; but 
 sepulchral offerings and holy food [will I eat], and I shall 
 not be overthrown thereby. I will not draw nigh unto filth 
 with my hands, and I will not walk thereon with my sandals, 
 because my bread [is made] of white barley, and my ale [is 
 made] of red barley; and behold, the Sektet boat and the Atet 
 boat have brought these things and have laid the gifts(?) of 
 the lands upon the altar of the Souls of Annu. Hymns of 
 praise be to thee, O Ur-arit-s, as thou travellest through 
 heaven ! Let there be food [for thee], O dweller in the city of 
 Teni (This), and when the dogs gather together let me not 
 suffer harm. I myself have come, and I have delivered the god 
 from the things which have been inflicted upon him, and from 
 the grievous sickness of the body of the arm, and of the leg. 
 I have come and I have spit upon the body, I have bound up 
 the arm, and I have made the leg to walk. [I have] entered 
 [the boat] and [I] sail round about by the command of Ra." 
 
 OF KNOWING THE SOULS OF THE EAST 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] 
 
 The Chapter of knowing the Souls of the East. The 
 chancellor-in-chief, Nu, triumphant, saith: 
 
 " I, even I, know the eastern gate of heaven — now its 
 southern part is at the Lake of Kharu and its northern part 
 
OF KNOWING THE SOULS OF THE EAST 87 
 
 is at the canal of the geese — whereout Ra cometh with winds 
 which make him to advance. I am he who is concerned with 
 the tackle(?) [which is] in the divine bark, I am the sailor 
 who ceaseth not in the boat of Ra. I, even I, know the two 
 sycamores of turquoise between which Ra showeth himself 
 when he strideth forward over the supports of Shu * toward 
 the gate of the lord of the East through which Ra cometh 
 forth. I, even I, know the Sektet-Aarru of Ra, the walls of 
 which are of iron. The height of the wheat therein is five 
 cubits, of the ears thereof two cubits, and of the stalks thereof 
 three cubits. The barley therein is [in height] seven cubits, 
 the ears thereof are three cubits, and the stalks thereof are 
 four cubits. And behold, the Rhus, each one of whom therein 
 is nine cubits in height, reap it near the divine Souls of the 
 East. I, even I, know the divine Souls of the East, that is to 
 say, Heru-khuti (Harmachis), and the Calf of the goddess 
 Khera, and the Morning Star 2 [daily. A divine city hath been 
 built for me, I know it, and I know the name thereof ; * Sekhet- 
 Aarru ' is its name] ." 3 
 
 OF SEKHET-HETEPET 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 17).] 
 
 Here begin the Chapters of Sekhet-Hetepet, and the 
 Chapters of Coming forth by Day ; of going into and of 
 coming out from the underworld ; of coming to sekhet- 
 aaru ; of being in sekhet-hetepet, the mighty land, the 
 lady of winds; of having power there; of becoming a 
 Khu there ; of ploughing there ; of reaping there ; of 
 eating there ; of drinking there ; of making love there j 
 and of doing everything even as a man doeth upon earth. 
 Behold the scribe and artist of the Temple of Ptah, Nebseni, 
 who saith: 
 
 " Set hath taken possession of Horus, who looked with the 
 two eyes upon the building( ?) round Sekhet-hetep, but I have 
 unfettered Horus [and taken him from] Set, and Set hath 
 
 1 I.e., the four pillars at the south, ter is about twice as long as it is in 
 
 north, west, and east of heaven upon the Theban Recension, 
 
 which the heavens were believed to * The words in brackets are from the 
 
 rest. Papyrus of Nebseni. 
 
 8 In the Saite Recension this chap- 
 
88 THE BOOK OF THE DEAD 
 
 opened the ways of the two eyes [which are] in heaven. Set 
 hath cast(?) his moisture to the winds upon the soul [that 
 hath] his day (or his eye) and who dwelleth in the city of Mert, 
 and he hath delivered the interior of the body of Horus from 
 the gods of Akert. Behold me now, for I make this mighty 
 boat to travel over the Lake of Hetep, and I brought it away 
 with might from the palace of Shu ; the domain of his stars 
 groweth young and reneweth its former strength. I have 
 brought the boat into the lakes thereof so that I may come 
 forth into the cities thereof, and I have sailed into their divine 
 city Hetep. And behold, it is because I, even I, am at peace 
 with his seasons, and with his guidance, and with his terri- 
 tory, and with the company of the gods who are his first- 
 born. He maketh the two divine fighters (i.e., Horus and Set) 
 to be at peace with those who watch over the living ones 
 whom he hath created in fair form, and he bringeth peace [with 
 him] ; he maketh the two divine fighters to be at peace with 
 those who watch over them. He cutteth off the hair from the 
 divine fighters, he driveth away storm from the helpless, and 
 he keepeth away harm from the Khus. Let me gain dominion 
 within that Field, for I know it, and I have sailed among its 
 lakes so that I might come into its cities. My mouth is strong ; 
 and I am equipped [with weapons to use] against the Khus ; 
 let them not have dominion over me. Let me be rewarded 
 with thy fields, O thou god Hetep; that which is thy wish, 
 shalt thou do, O lord of the winds. May I become a khu 
 therein, may I eat therein, may I drink therein, may I plough 
 therein, may I reap therein, may I fight therein, may I make 
 love therein, may my words be mighty therein, may I never 
 be in a state of servitude therein, but may I be in authority 
 therein. Thou hast made strong(?) the mouth and the 
 throat(?) of the god Hetep; Qetetbu is its(?) name. He is 
 stablished upon the watery supports(?) of the god Shu, and 
 is linked unto the pleasant things of Ra. He is the divider 
 of years, he is hidden of mouth, his mouth is silent, that which 
 he uttereth is secret, he fulfilleth eternity and taketh possession 
 of everlastingness of existence as Hetep, the lord Hetep. The 
 god Horus maketh himself to be strong like unto the Hawk 
 which is one thousand cubits in length and two thousand 
 [cubits in width] in life; he hath equipments with him, and 
 
OF SEKHET-HETEPET 89 
 
 he journeyeth on and cometh where the seat of his heart 
 wisheth in the Pools thereof and in the cities thereof. He was 
 begotten in the birth-chamber of the god of the city, he hath 
 offerings [made unto him] of the food of the god of the city, 
 he performeth that which it is meet to do therein, and the 
 union thereof, in the matter of everything of the birth-cham- 
 ber of the divine city. When [he] setteth in life like crystal 
 he performeth everything therein, and these things are like 
 unto the things which are done in the Lake of double Fire, 
 wherein there is none that rejoiceth, and wherein are all man- 
 ner of evil things. The god Hetep goeth in, and cometh out, 
 and goeth backward [in] that Field which gathereth together 
 all manner of things for the birth-chamber of the god of the 
 city. When he setteth in life like crystal he performeth all 
 manner of things therein which are like unto the things which 
 are done in the Lake of double Fire, wherein there is none 
 that rejoiceth, and wherein are no evil things whatsoever. 
 [Let me] live with the god Hetep, clothed and not despoiled 
 by the lords of the north( ?), and may the lords of divine things 
 bring food unto me ; may he make me to go forward and may 
 I come forth, and may he bring my power to me there, and 
 may I receive it, and may my equipment be from the god 
 Hetep. May I gain the mastery over the great and mighty 
 word which is in my body in this my place, and by it I will 
 remember and I will forget. Let me go foward on my jour- 
 ney, and let me plough. I am at peace in the divine city, 1 
 and I know the waters, cities, nomes, and lakes which are in 
 Sekhet-hetep. I exist therein, I am strong therein, I become 
 a khu therein, I eat therein, I sow seed therein, I reap the har- 
 vest therein, I plough therein, I make love therein, I am at 
 peace with the god Hetep therein. Behold I scatter seed 
 therein, I sail about among its Lakes and I come forward to 
 the cities thereof, O divine Hetep. Behold, my mouth is 
 equipped with my horns [for teeth], grant me an overflowing 
 supply of the food whereon the kas and khus [live]. I have 
 passed the judgment of Shu upon him that knoweth him, so 
 that I may go forth to the cities thereof, and may sail about 
 among its lakes and may walk about in Sekhet-hetep; and 
 behold, Ra is in heaven, and behold, the god Hetep is its 
 
 1 Or, " I am at peace with the god of the city." 
 
9° 
 
 THE BOOK OF THE DEAD 
 
 double offering". I have come onward to its land, I have put 
 on my girdle( ?), I have come forth so that the gifts which are 
 about to be given unto "me may be given, I have made glad- 
 ness for myself. I have laid hold upon my strength which 
 the god Hetep hath greatly increased for me. O Unen-em- 
 hetep, 2 I have entered in to thee and my soul followeth after 
 me, and my divine food is upon both my hands, O Lady of the 
 two lands, 3 who stablishest my word whereby I remember and 
 forget; I would live without injury, without any injury [being 
 done] unto me, oh, grant to me, oh, do thou grant to me, 
 joy of heart. Make thou me to be at peace, bind thou up my 
 sinews and muscles, and make me to receive the air. O 
 Un[en]-em-hetep, thou Lady of the winds, I have entered 
 in to thee and I have opened (i.e., shown) my head. Ra. falleth 
 asleep, but I am awake, and there is the goddess Hast at the 
 gate of heaven by night. Obstacles have been set before me, 
 but I have gathered together what he hath emitted. I am 
 in my city. O Nut-urt, 4 I have entered into thee and I have 
 counted my harvest, and I go forward to Uakh. 5 I am the 
 Bull enveloped in turquoise, the lord of the Field of the Bull, 
 the lord of the divine speech of the goddess Septet (Sothis) 
 at her hours. O Uakh, I have entered into thee, I have eaten 
 my bread, I have gotten the mastery over choice pieces of the 
 flesh of oxen and of feathered fowl, and the birds of Shu have 
 been given unto me ; I follow after the gods and [I come after] 
 the divine kas. O Tchefet, 6 I have entered in to thee. I array 
 myself in apparel, and I gird myself with the sa garment of 
 Ra; now behold, [he is] in heaven, and those who dwell 
 therein follow Ra, and [I] follow Ra in heaven. O Unen- 
 em-hetep, lord of the two lands, I have entered in to thee, and 
 I have plunged into the lakes of Tchesert ; behold me, for all 
 filth hath departed from me. The Great God groweth therein, 
 and behold, I have found [food therein] ; I have snared 
 feathered fowl and I feed upon the finest [of them]. O 
 Qenqentet, 7 I have entered into thee, and I have seen the 
 Osiris [my father], and I have gazed upon my mother, and I 
 
 2 I.e., " Existence in Peace," the B The name of a pool in the second 
 
 name of the first large section of the section of the Elysian Fields. 
 
 Elysian Fields. 8 The name of a district in the third 
 
 8 The name of a pool in the second section of the Elysian Fields, 
 
 section of the Elysian Fields. 7 The name of a pool in the first sec- 
 
 * The name of a pool in the first sec- tion of the Elysian Fields, 
 tion of the Elysian Fields. 
 
OF SEKHET-HETEPET 91 
 
 have made love. I have caught the worms and serpents, and 
 I am delivered. And I know the name of the god who is op- 
 posite to the goddess Tchesert, and who hath straight hair 
 and is equipped with two horns ; he reapeth, and I both plough 
 and reap. O Hast, I have entered in to thee, I have driven 
 back those who would come to the turquoise [sky], and I 
 have followed the winds of the company of the gods. The 
 Great God hath given my head unto me, and he who hath 
 bound on me my head is the Mighty one who hath tur- 
 quoise(?) eyes, namely, Ari-en-ab-f (i.e., he doeth as he 
 pleaseth). O Usert, 8 I have come into thee at the head of the 
 house wherein divine food is brought for me. O Smam, 8 I 
 have come into thee. My heart watcheth, my head is equipped 
 with the white crown, I am led into celestial regions, and I 
 make to flourish terrestrial objects, and there is joy of heart 
 for the Bull, and for celestial beings, and for the company of 
 the gods. I am the god who is the Bull, the lord of the gods, 
 as he goeth forth from the turquoise [sky]. O divine nome 
 of wheat and barley, I have come unto thee, I have come for- 
 ward to thee and I have taken up that which followeth me, 
 namely, the best of the libations of the company of the gods. 
 I have tied up my boat in the celestial lakes, I have lifted up 
 the post at which to anchor, I have recited the prescribed 
 words with my voice, and I have ascribed praises unto the gods 
 who dwell in Sekhet-hetep. ,, 
 
 OF KNOWING THE SOULS OF PE 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] 
 
 Another Chapter of knowing the Souls of Pe. The 
 overseer of the palace, the chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 "[Hail,] Khat, who dwellest in Khat, in Anpet, 1 and in the 
 nome of Khat ! [Hail,] ye goddesses of the chase who dwell 
 in the city of Pe, ye celestial lands(?), ye stars, and ye divine 
 beings, who give cakes and ale(?), do ye know for what reason 
 
 8 The name of a pool in the third metropolis of the sixteenth nome of 
 Bection of the Elysian Fields. Lower Egypt. 
 
 1 A name of the city of Mendes, the 
 
, THE BOOK OF THE DEAD 
 
 the city of Pe hath been given unto Horus? I, even I, know 
 though ye know it not. Behold, Ra gave the city unto him 
 in return for the injury in his eye, for which cause Ra said to 
 Horus, ' Let me see what is coming to pass in thine eye,' and 
 forthwith he looked thereat. Then Ra said to Horus, ' Look 
 at that black pig,' and he looked, and straightway an injury 
 was done unto his eye, [namely,] a mighty storm [took place] . 
 Then said Horus unto Ra, ' Verily, my eye seems as if it were 
 an eye upon which Suti had inflicted a blow; ' [and thus say- 
 ing] he ate his heart. 2 Then said Ra to those gods, ' Place 
 ye him in his chamber, and he shall do well/ Now the black 
 pig was Suti who had transformed himself into a black pig, 
 and he it was who had aimed the blow of fire which was in the 
 eye of Horus. Then said Ra unto those gods, ' The pig is 
 an abominable thing unto Horus; oh, but he shall do well 
 although the pig is an abomination unto him.' Then the com- 
 pany of the gods, who were among the divine followers of 
 Horus when he existed in the form of his own child, said, ' Let 
 sacrifices be made [to the gods] of his bulls, and of his goats, 
 and of his pigs.' Now the father of Mesthi, Hapi, Tuamautef 
 and Qebhsennuf is Horus, and their mother is Isis. Then said 
 Horus to Ra, ' Give me two divine brethren in the city of Pe 
 and two divine brethren in the city of Nekhen, who [have 
 sprung] from my body and who shall be with me in the guise 
 of everlasting judges, then shall the earth blossom and thun- 
 der-clouds and rain be blotted out.' And the name of Horus 
 became ' Her-uatch-f ' (i.e., Prince of his emerald stone). I, 
 even I, know the Souls of Pe, namely, Horus, Mesthi, and 
 Hapi." 
 
 OF KNOWING THE SOULS OF NEKHEN. 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] 
 
 The Chapter of knowing the Souls of Nekhen. The 
 overseer of the palace, the chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " I know the hidden things of the city of Nekhen, that is to 
 
 8 I.e., he lost his temper and raged. 
 
OF KNOWING THE SOULS OF NEKHEN 93 
 
 say, the things which the mother of Horus did for him, and 
 how she [made her voice to go forth] over the waters, saying, 
 * Speak ye unto me concerning the judgment which is upon 
 me, [and shew me] the path behind you, and let me discover 
 [it] ; ' and how Ra said, ' This son of Isis hath perished ; ' and 
 what the mother of Horus did for him [when] she cried out, 
 saying, ' Sebek, the lord of the papyrus swamp, shall be 
 brought to us.' [And Sebek] fished for them and he found 
 them, and the mother of Horus made them to grow in the 
 places to which they belonged. Then Sebek, the lord of his 
 papyrus swamp, said, ' I went and I found the place where 
 they had passed with my fingers on the edge of the waters, 
 and I enclosed them in [my] net: and strong was that net/ 
 And Ra said, ' So then, there are fish with the god Sebek, and 
 [he] hath found the hands and arms of Horus for him in the 
 land of fish ; ' and [that] land became the land of the city 
 of Remu (i.e., Fish). And Ra said, ' A land of the pool, a land 
 of the pool to this net.' Then were the hands of Horus 
 brought to him at the uncovering of his face at the festivals of 
 the month and half month in the Land of Remu. And Ra 
 said, ' I give the city of Nekhen to Horus for the habitation of 
 his two arms and hands, and his face shall be uncovered before 
 his two hands and arms in the city of Nekhen ; and I give into 
 his power the slaughtered beings who are in them at the festi- 
 vals of the month and half month.' Then Horus said, ' Let 
 me carry off Tuamautef and Qebhsennuf, and let them watch 
 over my body ; and if they are allowed to be there, then shall 
 they be subservient to the god of the city of Nekhen.' And 
 Ra said, ' It shall be granted unto thee there and in the city 
 of Senket (i.e., Sati), and there shall be done for them what 
 hath been done for those who dwell in the city of Nekhen, 
 and verily they shall be with thee.' And Horus said, ' They 
 have been with thee and [now] they shall be with me, and 
 shall hearken unto the god Suti when he calleth upon the 
 Souls of Nekhen.' Grant to me [that I, even I, may pass on 
 to the Souls of Nekhen, and that I may unloose the bonds 
 of Horus]. I, even I, know the Souls of Nekhen, namely, 
 Horus, Tuamautef, and Qebhsennuf." 
 
94 THE BOOK OF THE DEAD 
 
 OF KNOWING THE SOULS OF KHEMENNU 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 7).] 
 
 The Chapter of knowing the Souls of Khemennu 
 (Hermopolis). 
 
 " The goddess Maat is carried by the arm at the shining 
 of the goddess Neith in the city of Mentchat, and at the shin- 
 ing of the Eye when it is weighed. I am carried over by it 
 and I know what it bringeth from the city of Kesi, 1 and I will 
 neither declare it unto men nor tell it unto the gods. I have 
 come, being the envoy of Ra, to stablish Maat upon the arm 
 at the shining of Neith in the city of Mentchat and to adjudge 
 the eye to him that shall scrutinize it. I have come as a power 
 through the knowledge of the Souls of Khemennu (Hermop- 
 olis) who love to know what ye love. I know Maat, which 
 hath germinated, and hath become strong, and hath been 
 judged, and I have joy in passing judgment upon the things 
 which are to be judged. Homage to you, O ye Souls of 
 Khemennu, I, even I, know the things which are unknown 
 on the festivals of the month and half month. Ra knoweth 
 the hidden things of the night, and know ye that it is Thoth 
 who hath made me to have knowledge. Homage to you, O 
 ye Souls of Khemennu, since I know you each day." 
 
 OF COMING FORTH FROM HEAVEN 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] 
 The Chapter of coming forth from Heaven, and of 
 
 MAKING A WAY THROUGH THE AmMEHET, AND OF KNOWING 
 
 the Souls of Annu (Heliopolis). The chancellor-in-chief, 
 Nu, triumphant, saith : 
 
 " I have passed the day since yesterday among the great 
 divine beings, and I have come into being along with the 
 god Khepera. [My] face is uncovered before the Eye, the 
 only One, and the orbit of the night Hath been opened. I 
 am a divine being among you. I know the Souls of Annu. 
 
 1 I.e., Cusae, the metropolis of the fourteenth nome of Upper Egypt. 
 
OF KNOWING THE SOULS OF KHEMENNU 95 
 
 Shall not the god Ur-ma pass over it as [he] journeyeth for- 
 ward with vigor? Have I not overcome(?), and have I not 
 spoken to the gods? Behold, he that is the heir of Annu 
 hath been destroyed. I, even 1, know for what reason was 
 made the lock of hair of the Man. Ra spake unto the god 
 Ami-haf, and an injury was done unto his mouth, that is to 
 say, he was wounded in [that] mouth. And Ra spake unto 
 the god Ami-haf, saying, ' O heir of men, receive [thy] har- 
 poon ; ' and the harpoon-house came into being. Behold, O 
 god Ami-haf, two divine brethren have come into being, [that 
 is to say], Senti-Ra came into being, and Setem-ansi-f came 
 into being. And his hand stayed not, and he made his form 
 into that of a woman with a lock of hair which became the 
 divine lock in Annu, and which became the strong and mighty 
 one in this temple; and it became the strong one of Annu, 
 and it became the heir of the heir of Ur-maat-f (i.e., the mighty 
 one of the two eyes), and it became before him the god Urma 
 of Annu. I know the Souls of Annu, namely, Ra, Shu, and 
 Tefnut." 
 
 OF KNOWING THE SOULS OF KHEMENNU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] 
 
 Another Chapter of knowing the Souls of Khemennu 
 (Hermopolis). The chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " The goddess Neith shineth in Matchat, and the goddess 
 Maat is carried by the arm of him who eateth the Eye, and 
 who is its divine judge, and the Sem priest carrieth me over 
 upon it. I will not declare it unto men, and I will not tell it 
 unto the gods ; I will not declare it unto men, and I will not 
 tell it unto the gods. I have entered in being an ignorant 
 man, and I have seen the hidden things. Homage to you, O 
 ye gods who dwell in Khemennu, ye know me even as I know 
 the goddess Neith, and [ye give] to the Eye the growth which 
 endureth. There is joy [to me] at the judgment of the things 
 which are to be judged. I, even I, know the Souls of Annu ; 
 they are great at the festival of the month, and are little at 
 
96 THE BOOK OF THE DEAD 
 
 the festival of the half month. They are Thoth the Hidden 
 one, and Sa, and Tern." 
 
 IF THIS CHAPTER BE KNOWN [BY THE DECEASED] OFFAL SHALL 
 BE AN ABOMINATION UNTO HIM, AND HE SHALL NOT DRINK 
 FILTHY WATER. 
 
 OF RECEIVING PATHS 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] 
 
 The Chapter of receiving paths [whereon to walk] 
 in Re-stau. The chancellor-in-chief, Nu, triumphant, saith: 
 
 " The paths which are above me [lead] to Re-stau. I am 
 he who is girt about with his girdle and who cometh forth from 
 the [goddess of] the Ureret crown. I have come, and I have 
 stablished things in Abtu (Abydos), and I have opened out 
 paths in Re-stau. The god Osiris hath eased my pains. I am 
 he who maketh the waters to come into being, and who setteth 
 his throne [thereon], and who maketh his path through the 
 funeral valley and through the Great Lake. I have made my 
 path, and indeed I am [Osiris]. 
 
 " [Osiris was victorious over his enemies, and the Osiris 
 Nebqet is victorious over his enemies. He hath become as 
 one of yourselves, [O ye gods], his protector is the Lord of 
 eternity, he walketh even as ye walk, he standeth even as ye 
 stand, he sitteth even as ye sit, and he talketh even as ye talk 
 in the presence of the Great God, the Lord of Amentet.] " 1 
 
 OF COMING FORTH FROM RE-STAU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] 
 
 The Chapter of coming forth from Re-stau. The 
 chancellor-in-chief, Nu, triumphant, saith : 
 
 " I was born in Re-stau, and splendor hath been given unto 
 me by those who dwell in their spiritual bodies (sahu) in the 
 habitation where libations are made unto Osiris. The divine 
 ministers who are in Re-stau shall receive [me] when Osiris 
 
 *The words in brackets arc from the Papyrus of Neb-qet (sheet 3). 
 
OF COMING FORTH FROM RE-STAU 97 
 
 is led into the twofold funeral regon of Osiris ; oh, let me be 
 a divine being whom they shall lead into the twofold funeral 
 region of Osiris. 
 
 OF COMING FORTH FROM RE-STAU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] 
 
 The Chapter of coming forth from Re-stau. 1 The 
 chancellor-in-chief, Nu, triumphant, saith : 
 
 " I am the Great God who maketh his light. I have come 
 to thee, O Osiris, and I offer praise unto thee. [I am] pure 
 from the issues which are carried away from thee. Thy name 
 is made in Re-stau, and thy power is in Abtu (Abydos). Thou 
 art raised up, then, O Osiris, and thou goest round about 
 through heaven with Ra, and thou lookest upon the genera- 
 tions of men, O thou One who circlest, thou Ra. Behold, 
 verily, I have said unto thee, O Osiris, ' I am the spiritual body 
 of the God/ and I say, ' Let it come to pass that I shall never 
 be repulsed before thee, O Osiris.' " 
 
 The following is the chapter in a fuller form : 2 
 
 The Chapter of knowing the name of Osiris and of 
 entering into and of going out from Re-stau [in all the 
 
 FORMS WHEREIN HE WILLETH TO COME FORTH]. 3 The SCribe 
 
 Mes-em-neter, triumphant, saith: 
 
 " I am the Great Name who maketh his light. I have come 
 to thee, O Osiris, and I offer praise unto thee. I am pure 
 from the issues which are carried away from thee. [Thy] 
 name hath been made in Re-stau when it hath fallen therein. 
 Homage to thee, O Osiris, in thy strength and in thy power, 
 thou hast obtained the mastery in Re-stau. Thou art raised 
 up, O Osiris, in thy might and in thy power, thou art raised 
 up, O Osiris, and thy might is in Re-stau, and thy power is in 
 Abtu (Abydos). Thou goest round about through heaven, 
 and thou sailest before Ra, and thou lookest upon the genera- 
 tions of men, O thou Being who circlest, thou Ra. Behold, 
 
 1 A fuller title of this chapter is, " 2 For the text see Naville, op. cit., 
 " The Chapter of knowing the name of Bd. I. Bl. 130. 
 
 Osiris, and of going into and of com- 8 The words in brackets are from the 
 
 ing forth from Re-stau." Papyrus of Amen-em-heb. See Na- 
 
 ville, op. cit., Bd. II. p. 267. 
 
9 8 THE BOOK OF THE DEAD 
 
 verily, I have said unto thee, O Osiris, ' I am the spiritual body 
 of the God,' and I say, ' Let it come to pass that I shall never 
 be repulsed before thee, O Osiris.' " 
 
 OF GOING ABOUT IN THE UNDERWORLD 
 [From the Papyrus of Nu (British Museum No. 10477, sheet 9).] 
 
 The Chapter of going in after coming forth [from 
 the underworld]. The overseer of the palace, the chancellor- 
 in-chief, Nu, triumphant, saith: 
 
 " Open unto me ? Who then art thou ? Whither goest 
 thou ? What is thy name ? I am one of you, ' Assembler of 
 Souls ' is the name of my boat ; ' Making the hair to stand on 
 end ' is the name of the oars ; ' Watchful one ' is the name of 
 its bows ; ' Evil is it ' is the name of the rudder ; ' Steering 
 straight for the middle ' is the name of the Matchabet ; so like- 
 wise [the boat] is a type of my sailing onward to the pool. 
 Let there be given unto me vessels of milk, together with 
 cakes, and loaves of bread, and cups of drink, and pieces of 
 meat in the Temple of Anpu," or (as others say), " Grant 
 thou me [these things] wholly. Let it be so done unto me 
 that I may enter in like a hawk, and that I may come forth 
 like the Bennu bird, [and like] the Morning Star. Let me 
 make [my] path so that [I] may go in peace into the beauti- 
 ful Amentet, and let the Lake of Osiris be mine. Let me 
 make my path, and let me enter in, and let me adore Osiris, 
 the Lord of life." 
 
 OF ENTERING INTO THE GREAT HOUSE 
 From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] 
 
 The Chapter of entering into the Great House. The 
 overseer of the palace, the chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " Homage to thee, O Thoth. I am Thoth, who have 
 weighed the two divine Fighters (i.e., Horus and Set), I have 
 destroyed their warfare and I have diminished their wailings. 
 
OF ENTERING THE PRESENCE 99 
 
 I have delivered the Atu fish in his turning back, and I have 
 performed that which thou didst order concerning him, and 
 afterward I lay down within my eye. [I am he who hath 
 been without opposition. I have come; do thou look upon 
 me in the Temple of Nem-hra (or Uhem-hra).] I give com- 
 mands in the words of the divine aged ones, and, moreover, I 
 guide for thee the lesser deities." 
 
 OF ENTERING THE PRESENCE 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] 
 
 The Chapter of going into the presence of the 
 divine sovereign Princes of Osiris. The overseer of the 
 palace, the chancellor-in-chief, Nu, triumphant, saith: 
 
 " My soul hath built for me a habitation in the city of Tattu ; 
 I sow seed in the city of Pe, and I plough my field with my 
 laborers(?), and for this reason my palm tree is like Amsu. 
 That which is an abomination unto me, that which is an 
 abomination unto me I shall not eat. That which is an abomi- 
 nation unto me, that which is an abomination unto me is filth. 
 I shall not eat thereof; by sepulchral meals and food I shall 
 not be destroyed. [The abominable thing] I shall not take 
 into my hands, I shall not walk upon it in my sandals, be- 
 cause my cakes are [made] of white grain, and my ale is 
 [made] of red grain, and behold, the Sektet boat and the 
 Matet boat bring them to me, and I eat [thereof] under the 
 branches of [the trees], the beautiful arms [of which] I know. 
 Oh, let splendor be prepared for me with the white crown 
 which is lifted up upon me by the uraei-goddesses. Hail, thou 
 guardian of the divine doors of the god Sehetep-taui (i.e., ' he 
 who maketh the world to be at peace '), bring [thou] to me 
 that of which they make sepulchral meals ; grant thou that I 
 may lift up the branches(P). May the god of light open to me 
 his arms, and may the company of the gods keep silence while 
 the denizens of heaven talk with the chancellor-in-chief, Nu, 
 triumphant. I am the leader of the hearts of the gods which 
 strengthen me, and I am a mighty one among the divine beings. 
 If any god or any goddess shall come forth against me he shall 
 
 L.ofC. 
 
ioo THE BOOK OF THE DEAD 
 
 be judged by the ancestors of the year who live upon hearts 
 and who make(?) cakes(?) for me, and Osiris shall devour 
 him at [his] coming forth from Abtu (Abydos). He shall be 
 judged by the ancestors of Ra, and he shall be judged by 
 the God of Light who clotheth heaven among the divine 
 princes. I shall have bread in my mouth at stated seasons, 
 and I shall enter in before the gods Ahiu. He shall speak 
 with me, and I shall speak with the followers of the gods. I 
 shall speak with the Disk and I shall speak with the denizens 
 of heaven. I shall put the terror of myself into the blackness 
 of night which is in the goddess Meh-urt, [who is near] him 
 that dwelleth in might. And behold, I shall be there with 
 Osiris. My condition of completeness shall be his condition 
 of completeness among the divine princes. I shall speak unto 
 him [with] the words of men, and he shall repeat unto me 
 the words of the gods. A khu who is equipped [with power] 
 shall come. 2 I am a khu who is equipped [with power] ; I am 
 equipped [with the power] of all the khus, [being the form 
 of the Sahu (i.e., spiritual bodies) of Annu, Tattu, Suten-henen, 
 Abtu, Apu, and Sennu. 3 The Osiris Auf-ankh is victorious 
 over every god and every goddess who are hidden in Neter- 
 khertet]." 4 
 
 THE INTRODUCTION TO MAATI 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 30).] 
 
 The Chapter of entering into the Hall of double 
 Maati; a hymn of praise to Osiris, the governor of 
 Amentet. Osiris, the scribe Ani, triumphant, saith: 
 
 " I have come, and [I] have drawn nigh to see thy beauties ; 
 my hands [are raised] in adoration of thy name ' Right and 
 Truth.' I came and I drew nigh unto [the place where] the 
 acacia-tree groweth not, where the tree thick with leaves exist- 
 eth not, and where the ground yieldeth neither herb nor grass. 
 
 ■The Papyrus of Mes-em-neter adds, Heracleopolis, Abydos, Panopolis, and 
 " bringing right unto thee the divine Sennu (a city near Panopolis). 
 being who loveth her." 4 The words in brackets are from the 
 
 •I.e., Hcliopolis, Mendes or Busiris, Saite Recension (see Lepsius, op. cit., 
 
 Bl. 46). 
 
THE INTRODUCTION TO MAATI 101 
 
 Then I entered into the hidden place, and I spake with the god 
 Set, and my protector(?) advanced to me, and his face was 
 clothed (or covered), and [he] fell upon the hidden things. 
 He entered into the Temple of Osiris, and he looked upon the 
 hidden things which were therein ; and the sovereign chiefs of 
 the pylons [were] in the form of khus. And the god Anpu 
 spake [to those who were on] both sides of him with the speech 
 of a man [as he] came from Ta-mera ; x he knoweth our paths 
 and our cities. I make offerings ( ?), and I smell the odor of 
 him as if he were one among you, and I say unto him, I am 
 Osiris, the scribe Ani, triumphant in peace, triumphant! I 
 have come, and (I) have drawn nigh to see the great gods, 
 and I feed upon the offerings which are among their food. I 
 have been to the borders [of the territory of] Ba-neb-Tettet 
 (i.e., the ' Soul, the lord of Tattu/ or Osiris), and he hath 
 caused me to come forth like a Bennu bird, and to utter words. 
 I have been in the water of the stream, and I have made offer- 
 ings of incense. I have guided myself to the Shentet tree 
 of the [divine] children. I have been in Abu (or Abu, i.e., 
 Elephantine [?]) in the Temple of the goddess Satet. I have 
 submerged the boat of mine enemies [while] I myself have 
 sailed over the Lake in the Neshmet boat. I have seen the 
 Sahu (i.e., the spiritual bodies) [in] the city of Qem-ur. I 
 have been in the city of Tattu, and I have brought myself to 
 silence [therein]. I have caused the god to have the mastery 
 over his two feet. I have been in the Temple of Tep-tu-f (i.e., 
 1 he that is on his hill/ or Anubis), and I have seen him that is 
 lord of the divine temple. I have entered into the Temple of 
 Osiris, and I have arrayed myself in the apparel of him that is 
 therein. I have entered into Re-stau, and I have seen the 
 hidden things which are therein. I was shrouded [therein], 
 but I found a way for myself. I have gone into the city of 
 An-aarret-f (i.e., the place where nothing groweth), and I cov- 
 ered my nakedness with the garments which were therein. 
 There was given unto me the anti unguent [such as] women 
 [use], along with the powder of human beings. Verily Sut(?) 
 hath spoken unto me the things which concern himself, and I 
 said, ' Let thy weighing be in( ?) us/ " 
 
 1 I.e., the " Land of the inundation," a name of Egypt. 
 
102 THE BOOK OF THE DEAD 
 
 " The Majesty of the god Anpu saith, ' Knowest thou the 
 name of this door so as to declare it unto me ? ' And Osiris, 
 the scribe Ani, triumphant in peace, triumphant ! saith, ' De- 
 stroyer of the god Shu ' is the name of this door. The Majesty 
 of the god Anpu saith, ' Knowest thou the name of the upper 
 leaf and of the lower leaf? ' ' Lord of Maat upon his two feet ' 
 is the name of the upper leaf, and ' Lord of twofold strength, 
 the subduer of cattle/ [is the name of the lower leaf. The 
 Majesty of the god Anpu saith], 'Since thou knowest pass 
 on, O Osiris the scribe, the teller of the divine offerings of all 
 the gods of Thebes, Ani, triumphant, the lord of reverence.' " 
 
 THE INTRODUCTION TO MAATI 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 22).] 
 
 [The following] shall be said when the overseer of 
 the palace, the chancellor-in-chief, nu, triumphant, 
 cometh forth into the hall of double maati * so that 
 he may be separated from every sin which he hath 
 
 DONE AND MAY BEHOLD THE FACES OF THE GODS. The Osiris 
 
 Nu, triumphant, saith: 
 
 " Homage to thee, O Great God, thou Lord of Double 
 Maati, I have come to thee, O my Lord, and I have brought 
 myself hither that I may behold thy beauties. I know thee, 
 and I know thy name, and I know the namefs] of the two and 
 forty gods who exist with thee in this Hall of double Maati, 
 who live as warders of sinners and who feed upon their blood 
 on the day when the lives of men are taken into account in the 
 presence of the god Un-nef er ; in truth ' Rekhti-merti-neb- 
 Maati ' (i.e., * twin-sisters with two eyes, ladies of double 
 Maati ') is thy name. In truth I have come to thee, and I 
 have brought Maat (i.e., right and truth) to thee, and I have 
 destroyed wickedness for thee. [I have not" done evil to] 
 mankind. I have not oppressed the members of my family, 
 I have not wrought evil in the place of right and truth. I 
 
 1 In other papyri this chapter is and of knowing what is therein ; " and 
 
 called: (i) " The Chapter of going into (3) " The Book of entering into the 
 
 the Hall of double Maati;" (2) "The Hall of double Maati." See Naville, 
 
 Chapter of [the Hall of] double Maati op. cit., Bd. II. p. 275. 
 
TriE INTRODUCTION TO MAATl 103 
 
 have had no knowledge of worthless men. I have not wrought 
 evil. I have not made to be the first [consideration] of each 
 day that excessive labor should be performed for me. [I 
 have] not brought forward my name for [exaltation] to 
 honors. I have not ill-treated servants. [I have not thought 
 scorn of God.] I have not defrauded the oppressed one of 
 his property. 2 I have not done that which is an abomination 
 unto the gods. I have not caused harm to be done to the 
 servant by his chief. I have not caused pain. I have made 
 no man to suffer hunger. I have made no one to weep. I 
 have done no murder. I have not given the order for murder 
 to be done for me. I have not inflicted pain upon mankind. 
 I have not defrauded the temples of their oblations. I have 
 not purloined the cakes of the gods. I have not carried off 
 the cakes offered to the khus. I have not committed fornica- 
 tion. I have not polluted myself [in the holy places of the 
 god of my city], 3 nor diminished from the bushel. I have 
 neither added to nor filched away land. I have not en- 
 croached upon the fields [of others]. I have not added to 
 the weights of the scales [to cheat the seller] . I have not mis- 
 read the pointer of the scales [to cheat the buyer]. I have 
 not carried away the milk from the mouths of children. I 
 have not driven away the cattle which were upon their pastures. 
 I have not snared the feathered fowl of the preserves of the 
 gods. I have not caught fish [with bait made of] fish of their 
 kind. I have not turned back the water at the time [when it 
 should flow] . I have not cut a cutting in a canal of running 
 water. I have not extinguished a fire (or light) when it should 
 burn. I have not violated the times 4 [of offering] the chosen 
 meat-offerings. I have not driven off the cattle from the 
 property of the gods. I have not repulsed God in his mani- 
 festations. I am pure. I am pure. I am pure. I am pure. 
 My purity is the purity of that great Bennu which is in the city 
 of Suten-henen (Heracleopolis), for, behold, I am the nose of 
 the God of the winds, who maketh all mankind to live on the 
 day when the Eye (Utchat) of Ra is full in Annu (Heliopolis) 
 
 2 Variant, " I have not caused mis- Mus. No. 9,964). See Naville, op. cit., 
 ery, I have not caused affliction." Bd. II. p. 282. 
 
 3 The words in brackets are added * Variant, " I have not defrauded the 
 from the Papyrus of Amen-neb (Brit. gods of their chosen meat offerings." 
 
I04 THE BOOK OF THE DEAD 
 
 at the end of the second month 5 of the season Pert (i.e., the 
 season of growing) [in the presence of the divine lord of this 
 earth]. 6 I have seen the Eye of Ra when it was full in Annu, 
 therefore let not evil befall me in this land and in this Hall of 
 double Maati, because I, even I, know the name[s] of these 
 gods who are therein [and who are the followers of the great 
 god]." 7 
 
 THE NEGATIVE CONFESSION 
 [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 30).] 
 
 The scribe Nebseni, triumphant, saith: 
 
 1. " Hail, thou whose strides are long, .who comest forth 
 from Annu (Heliopolis), I have not done iniquity. 
 
 2. " Hail, thou who art embraced by flame, who comest forth 
 from Kher-aba, 1 I have not robbed with violence. 
 
 3. " Hail, thou divine Nose (Fenti), who comest forth from 
 Khemennu (Hermopolis), I have not done violence [to any 
 man]. 
 
 4. " Hail, thou who eatest shades, who comest forth from 
 the place where the Nile riseth, 2 I have not committed theft. 
 
 5. " Hail, Neha-hau, 3 who comest forth from Re-stau, I 
 have not slain man or woman. 
 
 6. " Hail, thou double Lion-god, who comest forth from 
 heaven, I have not made light the bushel. 
 
 7. " Hail, thou whose two eyes are like flint, 4 who comest 
 forth from Sekhem (Letopolis), I have not acted deceitfully. 
 
 8. " Hail, thou Flame, who comest forth as [thou] goest 
 back, I have not purloined the things which belong unto God. 
 
 9. " Hail, thou Crusher of bones, who comest forth from 
 Suten-henen (Heracleopolis), I have not uttered falsehood. 
 
 10. " Hail, thou who makest the flame to wax strong, who 
 comest forth from Het-ka-Ptah (Memphis), I have not carried 
 away food. 
 
 6 I.e., the month called by the Copts l A city near Memphis. 
 
 Mekhir, the sixth month of the Egyp- 2 The " Qerti," or caverns out of 
 
 tian year. which flowed the Nile, were thought to 
 
 6 These words are added from the be situated between Aswan and Philae. 
 Papyrus of Nebseni. 3 Variant, Neha-hra. 
 
 7 These words are added from the * Variant, " like fire." 
 Papyrus of Ani. 
 
THE NEGATIVE CONFESSION 105 
 
 11. "Hail, Qerti, (i.e., the two sources of the Nile), who 
 come forth from Amentet, I have not uttered evil words. 
 
 12. " Hail, thou whose teeth shine, who comest forth from 
 Ta-she (i.e., the Fayyum), I have attacked no man. 
 
 13. " Hail, thou who dost consume blood, who comest forth 
 from the house of slaughter, I have not killed the beasts [which 
 are the property of God]. 
 
 14. " Hail, thou who dost consume the entrails, who comest 
 forth from the mabet chamber, I have not acted deceitfully. 
 
 15. " Hail, thou god of Right and Truth, who comest forth 
 from the city of double Maati, I have not laid waste the lands 
 which have been ploughed (?). 
 
 16. " Hail, thou who goest backward, who comest forth 
 from the city of Bast (Bubastis), I have never pried into 
 matters [to make mischief]. 
 
 17. " Hail, Aati, who comest forth from Annu (Heliopolis), 
 I have not set my mouth in motion [against any man]. 
 
 18. " Hail, thou who art doubly evil, who comest forth from 
 the nome of Ati, 5 I have not given way to wrath concerning 
 myself without a cause. 
 
 19. " Hail, thou serpent Uamemti, who comest forth from 
 the house of slaughter, I have not defiled the wife of a man. 
 
 20. " Hail, thou who lookest upon what is brought to him, 
 who comest forth from the Temple of Amsu, I have not com- 
 mitted any sin against purity. 
 
 21. " Hail, Chief of the divine Princes, who comest forth 
 from the city of Nehatu, 6 I have not struck fear [into any 
 man]. 
 
 22. " Hail, Khemiu (i.e., Destroyer), who comest forth from 
 the Lake of Kaui, I have not encroached upon [sacred times 
 and seasons]. 
 
 23. " Hail, thou who orderest speech, who comest forth 
 from Urit, I have not been a man of anger. 
 
 24. " Hail, thou Child, who comest forth from the Lake of 
 Heq-at, 7 I have not made myself deaf to the words of right 
 and truth. 
 
 25. " Hail, thou disposer of speech, who comest forth from 
 the city of Unes, 8 I have not stirred up strife. 
 
 B I.e., the ninth nome of Lower 7 The thirteenth nome of Lower 
 
 Egypt, the capital of which was Per- Egypt. 
 
 Ausar or Busiris. 8 The metropolis of the nineteenth 
 
 a The " City of the Sycamore," a nome of Upper Egypt, 
 name of a city of Upper Egypt. 
 
106 THE BOOK OF THE DEAD 
 
 26. " Hail, Basti, who comest forth from the Secret city, I 
 have made [no man] to weep. 
 
 27. " Hail, thou whose face is [turned] backward, who 
 comest forth from the Dwelling, I have not committed acts of 
 impurity, neither have I lain with men. 
 
 28. " Hail, Leg of fire, who comest forth from Akhekhu, I 
 have not eaten my heart. 9 
 
 29. " Hail, Kenemti, who comest forth from [the city of] 
 Kenemet, I have abused [no man]. 
 
 30. " Hail, thou who bringest thine offering, who comest 
 forth from the city of Sau (Sa'is), I have not acted with 
 violence. 
 
 31. "Hail, thou god of faces, who comest forth from the 
 city of Tchefet, I have not judged hastily. 
 
 2,2. " Hail, thou who givest knowledge, who comest forth 
 from Unth, I have not . . . and I have not taken venge- 
 ance upon the god. 
 
 33. " Hail, thou lord of two horns, who comest forth from 
 Satiu, I have not multiplied [my] speech overmuch. 
 
 34. " Hail, Nefer-Tem, who comest forth from Het-ka-Ptah 
 (Memphis), I have not acted with deceit, and I have not 
 worked wickedness. 
 
 35. " Hail, Tem-Sep, who comest forth from Tattu, I have 
 not uttered curses [on the king]. 
 
 36. " Hail, thou whose heart doth labor, who comest forth 
 from the city of Tebti, I have not fouled ( ?) water. 
 
 37. " Hail, Ahi of the water, who comest forth from Nu, I 
 have not made haughty my voice. 
 
 38. " Hail, thou who givest commands to mankind, who 
 comest forth from [Sau( ?)], I have not cursed the god. 
 
 39. " Hail, Neheb-nefert, who comest forth from the Lake 
 of Nefer(?), I have not behaved with insolence. 
 
 40. " Hail, Neheb-kau, who comest forth from [thy] city, I 
 have not sought for distinctions. 
 
 41. " Hail, thou whose head is holy, who comest forth from 
 [thy] habitations, I have not increased my wealth, except with 
 such things as are [justly] mine own possessions. 
 
 42. " Hail, thou who bringest thine own arm, who comest 
 forth from Aukert (underworld), I have not thought scorn of 
 the god who is in my city." 
 
 • I.e., " lost my temper and become angry." 
 
ADDRESS TO THE GODS OF THE UNDERWORLD 107 
 
 ADDRESS TO THE GODS OF THE UNDERWORLD. 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 24).] 
 
 [Then shall the heart which is righteous and sin- 
 less say : ] * 
 
 The overseer of the palace, the chancellor-in-chief, Nu, 
 triumphant, saith: 
 
 " Homage to you, O ye gods who dwell in the Hall of 
 double Maati, I, even I, know you, and I know your names. Let 
 me not fall under your knives of slaughter, and bring ye not 
 forward my wickedness unto the god in whose train ye are; 
 and let not evil hap come upon me by your means. Oh, de- 
 clare ye me right and true in the presence of Neb-er-tcher, 
 because I have done that which is right and true in Ta-mera 
 (Egypt). I have not cursed God, and let not evil hap come 
 upon me through the king who dwelleth in my day. Homage 
 to you, O ye gods, who dwell in the Hall of double Maati, 
 who are without evil in your bodies, and who live upon right 
 and truth, and who feed yourselves upon right and truth in 
 the presence of the god Horus, who dwelleth in his divine 
 Disk : deliver ye me from the god Baba who f eedeth upon the 
 entrails of the mighty ones upon the day of the great judg- 
 ment. Oh, grant ye that I may come to you, for I have not 
 committed faults, I have not sinned, I have not done evil, I have 
 not borne false witness; therefore let nothing [evil] be done 
 unto me. I live upon right and truth, and I feed upon right 
 and truth. I have performed the commandments of men [as 
 well as] the things whereat are gratified the gods, I have 
 made the gods to be at peace [with me by doing] that which 
 is his will. I have given bread to the hungry man, and water 
 to the thirsty man, and apparel to the naked man, and a boat to 
 the [shipwrecked] mariner. I have made holy offerings to the 
 gods, and sepulchral meals to the Khus. Be ye then my 
 deliverers, be ye then my protectors, and make ye not accusation 
 against me in the presence of [the great god] . I am clean of 
 
 1 These words are added from Brit. Maati ; " (2) " To be said when he 
 
 Mus. No. 9,905. Other papyri introduce cometh forth to the gods of the under- 
 
 the address with the words: (1) "To world; " (3) " The words which [are to 
 
 be said when [the deceased] cometh be said] after the Hall of double 
 
 forth victorious from the Hall of double Maati." 
 
xo8 THE BOOK OF THE DEAD 
 
 mouth and clean of hands ; therefore let it be said unto me by 
 those who shall behold me, ' Come in peace ; come in peace/ for I 
 have heard that mighty word which the spiritual bodies (sahu) 2 
 spake unto the Cat in the House of Hapt-re. I have been made 
 to give evidence before the god Hra-f-ha-f (i.e., he whose face 
 is behind him), and he hath given a decision [concerning me]. 
 I have seen the things over which the persea tree spreadeth 
 [its branches] within Re-stau. I am he who hath offered up 
 prayers to the gods and who knoweth their persons. I have 
 come and I have advanced to make the declaration of right and 
 truth, and to set the balance upon what supporteth it within 
 the region of Aukert. Hail, thou who art exalted upon thy 
 standard, thou lord of the Atefu crown, whose name is pro- 
 claimed as ' Lord of the winds/ deliver thou me from thy 
 divine messengers who cause dire deeds to happen, and who 
 cause calamities to come into being, and who are without 
 coverings for their faces, for I have done that which is right 
 and true for the Lord of right and truth. I have purified my- 
 self and my breast with libations, and my hinder parts with the 
 things which make clean, and my inner parts have been in the 
 Pool of Right and Truth. There is no single member of mine 
 which lacketh right and truth. I have been purified in the 
 Pool of the South, and I have rested in the northern city which 
 is in the Field of the Grasshoppers, wherein the divine sailors 
 of Ra bathe at the second hour of the night and at the third 
 hour of the day. And the hearts of the gods are gratified ( ?) 
 after they have passed through it, whether it be by night, or 
 whether it be by day, and they say unto me, ' Let thyself come 
 forward.' And they say unto me, ' Who, then, art thou ? ' And 
 they say unto me, ' What is thy name ? ' ' I am he who is 
 equipped under the flowers [and I am] the dweller in his olive- 
 tree/ is my name. And they say unto me straightway, ' Pass 
 thou on ' ; and I passed on by thy city to the north of the olive- 
 tree. What, then, didst thou see there ? The leg and the thigh. 
 What, then, didst thou say unto them? Let me see rejoicings 
 in those lands of the Tenkhu. 3 And what did they give unto 
 thee? A flame of fire and a tablet (or sceptre) of crystal. 
 
 * The ordinary reading is, " For I the northeast frontier of Egypt, and 
 
 have heard the word which was spoken who have been by some identified with 
 
 by the Ass with the Cat." the Phoenicians. 
 
 ■ A people who dwelt, probably, on 
 
ADDRESS TO THE GODS OF THE UNDERWORLD 
 
 109 
 
 What, then, didst thou do therewith? I buried them by the 
 furrow of Manaat as - things for the night/ What, then, didst 
 thou find by the furrow of Manaat ? A sceptre of flint, the name 
 of which is ' Giver of winds/ What, then, didst thou do to the 
 flame of fire and the tablet (or sceptre) of crystal after thou 
 hadst buried them ? I uttered words over them in the furrow, 
 [and I dug them out therefrom] ;* I extinguished the fire, and 
 I broke the tablet (or sceptre), and I created a pool of water. 
 
 I Come, then/ [they say,] ' and enter in through the door of 
 this Hall of double Maati, for thou knowest us/ " 
 
 " ' We will not let thee enter in through us/ say the bolts 
 of the door, ' unless thou tellest [us] our names ; ' ' Tongue 
 [of the Balance] of the place of right and truth ' is your name. 
 
 I I will not let thee enter in by me,' saith the [right] lintel of 
 the door, ' unless thou tellest [me] my name;' 'Balance of 
 the support of right and truth ' is thy name. ' I will not let 
 thee enter in by me/ saith the [left] lintel of the door, ' unless 
 thou tellest [me] my name ; ' [' Balance of] wine ' is thy name. 
 ' I will not let thee pass over me/ saith the threshold of this 
 door, 'unless thou tellest [me] my name/ 'Ox of the god 
 Seb ' is thy name. ' I will not open unto thee,' saith the fas- 
 tening of this door, •' unless thou tellest [me] my name ; ' 
 ' Flesh of his mother ' is thy name. ' I will not open unto 
 thee/ saith the socket of the fastening of the door, ' unless 
 thou tellest me my name / ' Living eye of the god Sebek, 
 the lord of Bakhau/ is thy name. ' I will not open unto thee 
 [and I will not let thee enter in by me/ saith the guardian of 
 the leaf of] this door, 'unless thou tellest [me] my name;' 
 1 Elbow of the god Shu when he placeth himself to protect 
 Osiris ' is thy name. ' We will not let thee enter in by us/ say 
 the posts of this door, ' unless thou tellest us our names ; ' 
 ' Children of the uraei-goddesses ' is your name. 5 ' Thou 
 knowest us/ [they say,] ' pass on, therefore, by us/ 
 
 " ' I will not let thee tread upon me/ saith the floor of the 
 Hall of double Maati, ' because I am silent and I am holy, and 
 because I do not know the namefs] of thy two feet where- 
 with thou wouldst walk upon me ; therefore tell them to me/ 
 
 4 These words are added from the let thee pass by me,' saith the Guardian 
 Papyrus of Nebseni. of this door, ' unless thou tellest [me] 
 
 5 The Papyrus of Nu continues: " ' I my name '; ' Ox of Seb ' is thy name." 
 will not open unto thee and I will not See above, 1. 30. 
 
no THE BOOK OF THE DEAD 
 
 4 Traveller( ?) of the god Khas ' is the name of my right foot, 
 and ' Staff of the goddess Hathor ' is the name of my left foot. 
 4 Thou knowest me,' [it saith,] * pass on therefore over me.' " 
 
 " ' I will not make mention of thee,' saith the guardian of 
 the door of this Hall of double Maati, unless thou tellest [me] 
 my name ; 4 Discerner of hearts and searcher of the reins ' is 
 thy name. ' Now will I make mention of thee [to the god]. 
 But who is the god that dwelleth in his hour? Speak thou it ' 
 {i.e., his name). Maau-Taui (i.e., he who keepeth the record 
 of the two lands) [is his name]. * Who then is Maau-Taui? ' 
 He is Thoth. ' Come,' saith Thoth. ' But why hast thou 
 come ? ' I have come, and I press forward that I may be men- 
 tioned. What now is thy condition? I, even I, am purified 
 from evil things, and I am protected from the baleful deeds 
 of those who live in their days ; and I am not among them. 
 4 Xow will I make mention of thee [to the god].' 6 ' [Tell 
 me now,] who is he 7 whose heaven is of fire, whose walls 
 [are surmounted by] living urad, and the floor of whose house 
 is a stream of water? Who is he ? I say.' It is Osiris. 4 Come 
 forward, then: verily thou shalt be mentioned [to him]. Thy 
 cakes [shall come] from the Eye of Ra, and thine ale [shall 
 come] from the Eye of Ra, and the sepulchral meals [which 
 shall be brought to thee] upon earth [shall come] from the 
 Eye of Ra. This hath been decreed for the Osiris the over- 
 seer of the palace, the chancellor-in-chief, Nu, triumphant.' " 
 
 (THE MAKING OF THE REPRESENTATION OF WHAT SHALL HAP- 
 PEN IN THIS HALL OF DOUBLE MAATI.) THIS CHAPTER SHALL 
 BE SAID [BY THE DECEASED] AFTER HE HATH BEEN CLEANSED 
 AND PURIFIED, AND WHEN HE IS ARRAYED IN APPAREL. AND 
 IS SHOD WITH WHITE LEATHER SANDALS, AND HIS EYES HAVE 
 BEEN PAINTED WITH ANTIMONY, AND [HIS BODY] HATH BEEN 
 ANOINTED WITH UNGUENT OF AXTI, AND WHEN HE OFFERETH 
 OXEN, AND FEATHERED FOWL, AND INCENSE, AND CAKES, AND 
 ALE, AND GARDEN HERBS. AND, BEHOLD, THOU SHALT DRAW 
 A REPRESENTATION OF THIS IN COLOR UPON A NEW TILE 
 MOULDED FROM EARTH UPON WHICH NEITHER A PIG NOR 
 OTHER ANIMALS HAVE TRODDEN. AND IF [THOU] DOEST THIS 
 BOOK UPON IT [IN WRITING. THE DECEASED] SHALL FLOURISH, 
 AND HIS CHILDREN SHALL FLOURISH, AND [HIS NAME] SHALL 
 NEVER FALL INTO OBLIVION, AND HE SHALL BE AS ONE WHO 
 FILLETH {I.E., SATISFIETH) THE HEART OF THE KING AND OF 
 
 e Here the Papyrus repeats a passage 7 The words " sema-kua " are super- 
 
 given above. fluous. 
 
OF THE FOUR APES in 
 
 HIS PRINCES, AND BREAD, AND CAKES, AND SWEETMEATS, AND 
 WINE, AND PIECES OF FLESH SHALL BE GIVEN UNTO HIM UPON 
 THE ALTAR OF THE GREAT GOD; AND HE SHALL NOT BE TURNED 
 BACK AT ANY DOOR IN AMENTET, AND HE SHALL BE BROUGHT 
 IN ALONG WITH THE KINGS OF UPPER AND LOWER EGYPT, AND 
 HE SHALL BE IN THE TRAIN OF OSIRIS 8 CONTINUALLY AND 
 REGULARLY FOREVER. 
 
 OF THE FOUR APES 1 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 24).] 
 
 The overseer of the palace, the chancellor-in-chief, Nu, tri- 
 umphant, the son of the overseer of the palace, the chancellor- 
 in-chief, Amen-hetep, triumphant, saith: 
 
 " Hail, ye four apes who sit in the bows of the boat of Ra, 
 who convey right and truth to Neb-er-tcher, who sit in judg- 
 ment on my misery and on my strength, who make the gods 
 to rest contented by means of the flame of your mouths, who 
 offer holy offerings to the gods and sepulchral meals to the 
 khus, who live upon right and truth, and who feed upon right 
 and truth of heart, who are without deceit and fraud, and to 
 whom wickedness is an abomination, do ye away with my 
 evil deeds, and put ye away my sin [which deserved stripes 
 upon earth, and destroy ye any evil whatsoever that belongeth 
 unto me], 2 and let there be no obstacle whatsoever on my part 
 toward you. Oh, grant ye that I may make my way through 
 the underworld (ammchct), let me enter into Re-stau, let me 
 pass through the hidden pylons of Amentet. Oh, grant that 
 there may be given to me cakes, and ale, and sweetmeats( ?), 
 even as [they are given] to the living khus, and grant that I 
 may enter in and come forth from Re-stau." 
 
 " [The four apes make answer, saying] , ' Come, then, for 
 we have done away with thy wickedness, and we have put 
 away thy sin, along with the [sin deserving of] stripes which 
 thou [didst commit] upon earth, and we have destroyed [all] 
 the evil which belonged to thee upon the earth. Enter, there- 
 fore, into Re-stau, and pass thou through the hidden pylons 
 
 8 After " Osiris " a Paris papyrus * This chapter has no title either in 
 
 adds, " He shall come forth in whatso- the Theban or in the Saite Recension, 
 
 ever form he is pleased to appear as a 2 The words in brackets are added 
 
 living soul forever and ever." from Brit. Mus. No. 9,913. 
 
112 THE BOOK OF THE DEAD 
 
 of Amentet, and there shall be given unto thee cakes, and 
 ale, and sweetmeats( ?), and thou shalt come forth and thou 
 shalt enter in at thy desire, even as do those khus who are 
 favored [of the god], and thou shalt be proclaimed (or called) 
 each day in the horizon." 
 
 OF THE PRAISE OF THE GODS 
 
 [From the Tomb of Rameses IV (see Naville, op. cit., Bd. I. Bl. 141 ; 
 Lefebure, " Tombeau de Ramses IV," Plate 13).] 
 
 The Book of the praise of the gods of the Qerti 1 
 which a man shall recite when he cometh forth before 
 them to enter in to see the god in the great temple of 
 the underworld. And he shall say : 
 
 " Homage to you, O ye gods of the Qerti, ye divine dwellers 
 in Amentet! Homage to you, O ye guardians of the doors 
 of the underworld, who keep ward over the god, who bear 
 and proclaim [the names of those who come] into the pres- 
 ence of the god Osiris, and who hold yourselves ready, and 
 who praise [him], and who destroy the Enemies of Ra. Oh, 
 send ye forth your light and scatter ye the darkness [which 
 is about] you, and behold ye the holy and divine Mighty One, 
 O ye who live even as he liveth, and call ye upon him 
 that dwelleth within his divine Disk. Lead ye the. King of 
 the North and of the South, (Usr-Maat-Ra-setep-en-Amen), 
 the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), 
 through your doors, may his divine soul enter into your hid- 
 den places, [for] he is one among you, and he hath shot forth 
 calamities upon the serpent fiend Apep, and he hath beaten 
 down the obstacles [which Apep set up] in Amentet. Thy 
 word hath prevailed mightily over thine enemies, O great 
 God, who livest in thy divine Disk; thy word hath prevailed 
 mightily over thine enemies, O Osiris, Governor of Amentet ; 
 thy word hath prevailed mightily over thine enemies in heaven 
 and in earth, O thou King of the North and of the South, 
 (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra- 
 meses-meri-Amen-Ra-heq-Maat), and over the sovereign 
 princes of every god and of every goddess, O Osiris, Gov- 
 
 1 I.e., districts or divisions of the underworld. 
 
OF THE PRAISE OF THE GODS 113 
 
 ernor of Amentet ; he hath uttered words in the presence [of 
 the god in] the valley of the dead, and he hath gained the 
 mastery over the mighty sovereign princes. Hail, ye door- 
 keepers^), hail, ye doorkeepers, who guard your gates, who 
 punish souls, who devour the bodies of the dead, who advance 
 over them at their examination in the places of destruction, 
 who give right and truth to the soul and to the divine khu, 
 the beneficent one, the mighty one, whose throne is holy in 
 Akert, who is endowed with soul like Ra and who is praised 
 like Osiris, lead ye along the King of the North and of the 
 South, (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, 
 (Ra-meses-meri-Amen-Ra-heq-Maat), unbolt ye for him the 
 doors, and open [ye] the place of his Qerti for him. Behold, 
 make ye his word to triumph over his enemies, and indeed let 
 meat-offerings and drink-offerings be made unto him by the 
 god of the double door, and let him put on the nemmes crown 
 of him that dwelleth in the great and hidden shrine. Behold 
 the image of Heru-khuti (Harmachis), who is doubly true, 
 and who is the divine Soul and the divine and perfect Khu; 
 he hath prevailed with his hands. The two great and mighty 
 gods cry out to the King of the North and South (Usr-Maat- 
 Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri- 
 Amen-Ra-heq-Maat), they rejoice with him, they sing praises 
 to him [and clap] their hands, they accord him their pro- 
 tection, and he liveth. The King of the North and South 
 (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra- 
 meses-meri-Amen-Ra-heq-Maat), riseth like a living soul in 
 heaven. He hath been commanded to make his transforma- 
 tions, he hath made himself victorious before the divine sov- 
 ereign chiefs, and he hath made his way through the gates 
 of heaven, and of earth, and of the underworld, even as hath 
 Ra. The King of the North and South, (Usr-Maat-Ra-setep- 
 en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra- 
 heq-Maat), saith, ' Open unto me the gate[s] of heaven, and 
 of earth, and of the underworld, for I am the divine soul of 
 Osiris and I rest in him, and let me pass through their halls. 
 Let [the gods] sing praises unto me [when] they see me ; let 
 me enter and let favor be shown unto me ; let me come forth 
 and let me be beloved; and let me go forward, for no defect 
 or failure hath been found clinging unto me.' " 
 8 
 
14 
 
 THE BOOK OF THE DEAD 
 
 ADORATION OF THE GODS OF THE QERTI 
 
 [From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 142).] 
 A Chapter to be recited on coming before the divine 
 
 SOVEREIGN CHIEFS OF OSIRIS TO OFFER PRAISE UNTO THE GODS 
 WHO ARE THE GUIDES OF THE UNDERWORLD. Osiris, the chief 
 
 scribe and draughtsman, Ptah-mes, triumphant, saith: 
 
 " Homage to you, O ye gods who dwell in the Qerti, ye 
 gods who dwell in Amentet, who keep ward over the gates 
 of the underworld and are the guardians [thereof], who bear 
 and proclaim [the names of those who come] into the pres- 
 ence of Osiris, who praise him and who destroy the enemies 
 of Ra. Oh, send forth your light and scatter ye the darkness 
 [which is about] you, and look upon the face of Osiris, O ye 
 who live even as he liveth, and praise [ye] him that dwelleth 
 in his Disk, and lead [ye] me away from your calamities. Let 
 me come forth and let me enter in through your secret places, 
 for I am a mighty prince among you, for I have done away 
 with evil there, and I have beaten down the obstacles(?) 
 [which have been set up] in Amentet. Thou hast been victo- 
 rious over thine enemies, O thou that dwellest in thy Disk; 
 thou hast been victorious over thine enemies, O Thoth, who 
 producest(?) statutes; thou hast been victorious over thine 
 enemies, O Osiris, the chief scribe and draughtsman, Ptah- 
 mes, triumphant; thou hast been triumphant over thine 
 enemies, O Osiris, thou Governor of Amentet, in heaven and 
 upon earth in the presence of the divine sovereign chiefs of 
 every god and of every goddess; and the food(?) of Osiris, 
 the Governor of Amentet, is in the presence of the god whose 
 name is hidden before the great divine sovereign chiefs. Hail 
 ye guardians of the doors, ye [gods] who keep ward over 
 their habitations(P), who keep the reckoning and who com- 
 mit [souls] to destruction, who grant right and truth to the 
 divine soul which is stablished, who are without evil in the 
 abode of Akert, who are endowed with soul even as is Ra, and 
 who are ... as is Osiris, guide ye Osiris the chief 
 scribe, the draughtsman, Ptah-mes, triumphant, open ye unto 
 him the gates of the underworld, and the uppermost part of 
 his estate and his Qert, Behold, make [ye him] to be victo- 
 
HYMN OF PRAISE TO OSIRIS 115 
 
 rious over his enemies, provide [ye him] with the offerings 
 of the god of the underworld, make noble the divine being 
 who dwelleth in the nemmes crown, the lord of the knowledge 
 of Akert. Behold, stablish . . . this soul in right and 
 truth, [and let it become] a perfect soul that hath gained the 
 mastery with its two hands. The great and mighty gods cry 
 out, ' He hath gotten the victory,' and they rejoice in him, 
 and they ascribe praise unto him with their hands, and they 
 turn unto him their faces. The living one is triumphant, and 
 is even like a living soul dwelling in heaven, and he hath been 
 ordered to perform [his] transformations. Osiris triumphed 
 over his enemies, and Osiris, the chief scribe and draughts- 
 man, Ptah-mes, triumphant, hath gained the victory over his 
 enemies in the presence of the great divine sovereign chiefs 
 who dwell in heaven, and in the presence of the great divine 
 sovereign chiefs who dwell upon the earth." 
 
 HYMN OF PRAISE TO OSIRIS 
 [From Lepsius, " Todtenbuch," Bl. 51.] 
 
 A Hymn of Praise to Osiris. The Osiris Auf-ankh, trium- 
 phant, saith: 
 
 " Homage to thee, O Osiris Un-nefer, triumphant, thou son 
 of Nut, thou first-born son of Seb, thou mighty one who 
 comest forth from Nut, thou King in the city of Nifu-ur, 1 thou 
 Governor of Amentet, thou lord of Abtu (Abydos), thou lord 
 of souls, thou mighty one of strength, thou lord of the atef 
 crown in Suten-henen, thou lord of the divine form in the city 
 of Nifu-ur, thou lord of the tomb, thou mighty one of souls 
 in Tattu, thou lord of [sepulchral] offerings, thou whose fes- 
 tivals are many in Tattu. The god Horus exalteth his father 
 in every place (or shrine), and he uniteth [himself] unto the 
 goddess Isis and unto the goddess Nephthys; and the god 
 Thoth reciteth for him the mighty glorifyings which are 
 within him, [and which] come forth from his mouth, and the 
 heart of Horus is stronger than that of all the gods. Rise up, 
 then, O Horus, thou son of Isis, and avenge thy father Osiris. 
 Hail, O Osiris, I have come unto thee ; I am Horus and I have 
 
 1 A name of the city of Abydos. 
 
n6 THE BOOK OF THE DEAD 
 
 avenged thee, and I feed this day upon the sepulchral meals 
 of oxen, and feathered fowl, and upon all the beautiful things 
 [offered] unto Osiris. Rise up, then, O Osiris, for I have 
 struck down for thee all thine enemies, and I have taken ven- 
 geance upon them for thee. I am Horus upon this beautiful 
 day of thy fair rising in thy Soul which exalteth thee along 
 with itself on this day before thy divine sovereign princes. 
 Hail, O Osiris, thy ka hath come unto thee and is with thee, 
 and thou restest therein in thy name of Ka-Hetep. I maketh 
 thee glorious in thy name of Khu, and it maketh thee like 
 unto the Morning Star in thy name of Pehu, and it openeth 
 for thee the ways in thy name of Ap-uat. Hail, O Osiris, I 
 have come unto thee and I have set thine enemies under [thy 
 feet] in every place, and thou art triumphant in the presence 
 of the company of the gods and of the divine sovereign chiefs. 
 Hail, O Osiris, thou hast received thy sceptre and the place 
 whereon thou art to rest, and thy steps are under thee. Thou 
 bringest food to the gods, and thou bringest sepulchral meals, 
 unto those who dwell in their tombs. Thou hast given thy 
 might unto the gods and thou hast created the Great God; 
 thou hast thy existence with them in their spiritual bodies, 
 thou gatherest thyself unto all the gods, and thou hearest the 
 word of right and truth on the day when offerings to this god 
 are ordered on the festivals of Uka." 
 
 OF MAKING PERFECT THE KHU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 17).] 
 
 Another Chapter of making perfect the Khu, which 
 is [to be recited on] the birthday of Osiris, and of 
 making to live the soul forever. 1 The chancellor-in-chief, 
 Nu, triumphant, saith: 
 
 " The heavens are opened, the earth is opened, the West is 
 opened, the East is opened, the southern half of heaven is 
 opened, the northern half of heaven is opened, the doors are 
 opened, and the gates are thrown wide open to Ra [as] he 
 cometh forth from the horizon. The Sektet boat openeth for 
 
 1 Variant, " The Book of making the Ra to pass over to the chiefs of flame." 
 soul to live forever. [To be recited] See Naville, op. cit., Bd. II. p. 338. 
 on the day of embarking in the boat of 
 
OF MAKING PERFECT THE KHU 117 
 
 him the double doors and the Matet boat bursteth open [for 
 him] the gates ; he breatheth, and the god Shu 2 [cometh 
 into being], and he createth the goddess Tefnut. Those who 
 are in the following of Osiris follow in his train, and the over- 
 seer of the palace, the chancellor-in-chief, Nu, triumphant, 
 followeth on in the train of Ra. He taketh his iron weapon 
 and he forceth open the shrine even as doth Horus, and press- 
 ing onward he advanceth unto the hidden things of his habi- 
 tation with the libations of his divine shrine; the messenger 
 of the god that loveth him. The Osiris Nu, the overseer of 
 the palace, the chancellor-in-chief, triumphant, bringeth forth 
 the right and the truth, and he maketh to advance the going 
 forward 3 of Osiris. The Osiris Nu, the overseer cf the palace, 
 the chancellor-in-chief, triumphant, taketh in [his] hand[s] 
 the cordage and he bindeth fast the shrine. Storms are the 
 things which he abominateth. Let no water-flood be nigh unto 
 him, let not the Osiris Nu, the overseer of the palace, the chan- 
 cellor-in-chief, triumphant, be repulsed before Ra, and let him 
 not be made to turn back; for, behold, the Eye is in his two 
 hands. Let not the Osiris Nu, the overseer of the palace, the 
 chancellor-in-chief, triumphant, walk in the valley of darkness, 
 let him not enter into the Lake of those who are evil, and let 
 him have no existence among the damned, even for a moment. 
 Let not the Osiris Nu fall headlong among those who would 
 lead him captive, and let not [his] soul go in among them. 
 Let his divine face take possession of the place behind the 
 block, the block of the god Septu." 
 
 " Hymns of praise be unto you, O ye divine beings of the 
 Thigh, the knives of God [work] in secret, and the two 
 arms and hands of God cause the light to shrine; it is doubly 
 pleasant unto him to lead the old unto him along with the 
 young at his season. Now, behold, the god Thoth dwelleth 
 within his hidden places, and he performeth the ceremonies 
 of libation unto the god who reckoneth millions of years, and 
 he maketh a way through the firmament, and he doeth away 
 with storms and whirlwinds from his stronghold, and the 
 Osiris Nu, the overseer of the palace, the chancellor-in-chief, 
 triumphant, arriveth in the places of his habitations. [O ye 
 divine beings of the Thigh] , do ye away with his sorrow, and 
 
 2 Read " Shu " instead of " maat." 8 Or, " images." 
 
nS THE BOOK OF THE DEAD 
 
 his suffering, and his pain, and may the sorrow of the Osiris 
 Nu be altogether put away. Let the Osiris Nu, the overseer of 
 the palace, the chancellor-in-chief, triumphant, gratify Ra, let 
 him make a way into the horizon of Ra, let his boat be made 
 ready for him, let him sail on happily, and let Thoth put light 
 into [his] heart; then shall the Osiris Nu, triumphant, praise 
 and glorify Ra, and Ra shall hearken unto his words, and he 
 shall beat down the obstacles which come from his enemies. I 
 have not been shipwrecked, I have not been turned back in the 
 horizon, for I am Ra-Osiris, and the Osiris Nu, the overseer 
 of the palace, the chancellor-in-chief, shall not be shipwrecked 
 in the Great Boat. Behold him whose face is in the god of the 
 Thigh, because the name of Ra is in the body of the Osiris Nu, 
 the overseer of the palace, the chancellor-in-chief, and his honor 
 is in his mouth ; he shall speak unto Ra, and Ra shall hearken 
 unto his words." 
 
 " Hymns of praise unto thee, O Ra, in the horizon, and 
 homage unto thee, O thou that purifiest with light the denizens 
 of heaven, O thou who hast sovereign power over heaven at 
 that supreme moment when the paddles of thine enemies move 
 with thee! The Osiris Nu, the overseer of the palace, the 
 chancellor-in-chief, triumphant, cometh with the ordering of 
 right and truth, for there is an iron firmament in Amentet 
 which the fiend Apep hath broken through with his storms 
 before the double Lion-god, and this will the Osiris Nu set in 
 order ; O hearken ye, ye who dwell upon the top of the throne 
 of majesty. The Osiris Nu shall come in among thy divine 
 sovereign chiefs, and Ra shall deliver him from Apep each day 
 so that he may not come nigh unto him, and he shall make him- 
 self vigilant. The Osiris Nu shall have power over the things 
 which are written, he shall receive sepulchral meals, and the 
 god Thoth shall provide him with the things which should be 
 prepared for him. The Osiris Nu maketh right and truth to 
 go round about the bows in the Great Boat, and hath triumph 
 among the divine sovereign chiefs, and he establisheth [it] 
 for millions of years. The divine chiefs guide him and give 
 unto him a passage in the boat with joy and gladness ; the first 
 ones among the company of the sailors of Ra are behind him, 
 and he is happy. Right and truth are exalted, and they have 
 come unto their divine lord, and praises have been ascribed 
 
OF MAKING PERFECT THE KHU 119 
 
 unto the god Neb-er-tcher. The Osiris Nu, the overseer of the 
 palace, the chancellor-in-chief, triumphant, hath taken in his 
 hands the weapon and he hath made his way through heaven 
 therewith ; the denizens thereof have ascribed praises unto him 
 as [unto] a divine being who standeth up and never sinketh 
 to rest. The god Ra exalteth him by reason of what he hath 
 done, and he causeth him to make of none effect the whirlwind 
 and the storm ; he looketh upon his splendors, and he stablisheth 
 his oars, and the boat saileth round about in heaven, rising like 
 the sun in the darkness. Thoth, the mighty one, leadeth the 
 Osiris Nu within his eye, and he sitteth [upon his] thigh [s] 
 in the mighty boat of Khepera ; he cometh into being, and the 
 things which he saith come to pass. The Osiris Nu advanceth, 
 and he journey eth round about heaven unto Amentet, the fiery 
 deities stand up before him, and the god Shu rejoiceth ex- 
 ceedingly, and they take in their hands the bows [of the boat] 
 of Ra along with his divine mariners. Ra goeth round about 
 and he looketh upon Osiris. The Osiris Nu is at peace, the 
 Osiris Nu is at peace. He hath not been driven back, the 
 flame of thy moment hath not been taken away from him, 
 [O Ra,] the whirlwind and storm of thy mouth have not come 
 forth against him, he hath not journeyed upon the path of the 
 crocodile — for he abominateth the crocodile — and it hath not 
 drawn nigh unto him. The Osiris Nu embarked in thy boat, 
 O Ra, he is furnished with thy throne, and he receiveth thy 
 spiritual form. The Osiris Nu travelleth over the paths of Ra 
 at daybreak to drive back the fiend Nebt; [he] cometh upon 
 the flame of thy boat, [O Ra,] upon that mighty Thigh. The 
 Osiris Nu knoweth it, and he attaineth unto thy boat, and 
 behold he [sitteth] therein; and he maketh sepulchral offer- 
 ings." 
 
 [THIS CHAPTER SHALL BE] RECITED OVER A BOAT OF THE 
 GOD RA WHICH HATH BEEN PAINTED IN COLORS IN A PURE 
 PLACE. AND BEHOLD THOU SHALT PLACE A FIGURE OF THE DE- 
 CEASED IN THE BOWS THEREOF, AND THOU SHALT PAINT A 
 SEKTET BOAT UPON THE RIGHT SIDE THEREOF, AND AN ATET 
 BOAT UPON THE LEFT SIDE THEREOF, AND THERE SHALL BE 
 MADE UNTO THEM OFFERINGS OF BREAD, AND CAKES, AND WINE, 
 AND OIL, AND EVERY KIND OF FAIR OFFERING UPON THE BIRTH- 
 DAY OF OSIRIS. IF THESE CEREMONIES BE PERFORMED HIS 
 SOUL SHALL HAVE EXISTENCE, AND SHALL LIVE FOREVER, AND 
 SHALL NOT DIE A SECOND TIME. 
 
ISO THE BOOK OF THE DEAD 
 
 The following is from the rubric to this chapter in the Saite 
 Recension (see Lepsius, op. cit., Bl. 53) : 
 
 " [He shall know] the hidden things of the underworld, 
 he shall penetrate the hidden things in Neter-khertet (the 
 underworld)." 
 
 "[This chapter] was found in the large hall(?) of the 
 Temple under the reign of his Majesty Hesepti, triumphant, 
 and it was found in the cavern of the mountain which Horus 
 made for his father Osiris Un-nefer, triumphant. Now since 
 Ra. looketh upon this deceased in his own flesh, he shall look 
 upon him as the company of the gods. The fear of him shall 
 be great, and the awe of him shall be mighty in the heart of 
 men, and gods, and Khus, and the damned. He shall be with 
 his soul and shall live forever; he shall not die a second time 
 in the underworld; and on the day of weighing of words no 
 evil hap shall befall him. He shall be triumphant over his 
 enemies, and his sepulchral meals shall be upon the altar of 
 Ra in the course of each day, day by day." 
 
 OF LIVING NIGH UNTO RA 
 [From the Papyrus of Nu (British Museum No. 10,477, sheets 17 and 18).] 
 
 The Chapter of having existence nigh unto Ra. 1 The 
 overseer of the palace, the chancellor-in-chief, Nu, triumphant, 
 saith : 
 
 " I am that god Ra who shineth in the night. Every being 
 who followeth in his train shall have life in the following of 
 the god Thoth, and he shall give unto him the risings of Horus 
 in the darkness. The heart of Osiris Nu, the overseer of the 
 palace, the chancellor-in-chief, triumphant, is glad because he 
 is one of those beings, and his enemies have been destroyed 
 by the divine princes. I am a follower of Ra, and [I have] 
 received his iron weapon. I have come unto thee, O my father 
 Ra, and I have advanced to the god Shu. I have cried unto 
 the mighty goddess, I have equipped the god Hu, and I alone 
 have removed the Nebt god from the path of Ra. I am a Khu, 
 and I have come to the divine prince at the bounds of the hori- 
 zon. I have met and I have received the mighty goddess. I 
 
 1 Or, " The chapter of making the way into heaven nigh unto Ra." 
 
OF BRINGING MEN BACK TO EARTH 121 
 
 have raised up thy soul in the following of thy strength, and 
 my soul [liveth] through thy victory and thy mighty power; 
 it is I who give commands in speech to Ra, in heaven. Hom- 
 age to thee, O great god in the east of heaven, let me embark 
 in thy boat, O Ra, let me open myself out in the form of a 
 divine hawk, let me give my commands in words, let me do 
 battle in my Sekhem(?), let me be master under my vine. 
 Let me embark in thy boat, O Ra, in peace, and let me sail in 
 peace to the beautiful Amentet. Let the god Tern speak unto 
 me, [saying], ' Wouldst [thou] enter therein?' The lady, 
 the goddess Mehen, is a million of years, yea, two million 
 years in extent, and dwelleth in the House of Urt and Nif-urt 
 [and in] the Lake of a million years; the whole company of 
 the gods move about among those who are at the side of him 
 who is the lord of divisions of places (?). And I say, 'On 
 every road and among these millions of years is Ra the lord, 
 and his path is in the fire, and they go round about behind him, 
 and they go round about behind him/ " 
 
 OF BRINGING MEN BACK TO EARTH 
 [From the Papyrus of Ani (British Museum No. 10,470, sheet 18).] 
 
 The Chapter of causing a man to come back to see his 
 house upon earth. 1 The Osiris Ani saith : 
 
 " I am the Lion-god coming forth with extended strides. 
 I have shot arrows and I have wounded the prey ; I have shot 
 arrows and I have wounded the prey. I am the Eye of Horus, 
 and I pass through the Eye of Horus at this season. I have 
 arrived at the furrows ; let the Osiris Ani advance in peace." 2 
 
 1 In the Saite Recension (see Lep- " I have advanced, and behold, I have 
 sius, op. cit., Bl. 54) the house is said not been found light, and the Balance 
 to be " in the underworld." is empty of my affair." 
 
 2 Another papyrus adds the words, 
 
I2S THE BOOK OF THE DEAD 
 
 OF MAKING PERFECT THE KHU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 16).] 
 
 The Book of making perfect the Khu, which is to be 
 recited on the day of the month. The Osiris Nu, the over- 
 seer of the palace, the chancellor-in-chief, triumphant, saith : 
 
 " Ra riseth in his horizon, and his company of the gods 
 follow after him. The god cometh forth out of his hidden 
 habitations, and food falleth out of the eastern horizon of 
 heaven at the word of the goddess Nut who maketh plain the 
 paths of Ra, whereupon straightway the Prince goeth round 
 about. Lift up then thyself, O thou Ra, who dwellest in thy 
 divine shrine, draw thou into thyself the winds, inhale the 
 north wind, swallow thou the skin(?) of thy net on the day 
 wherein thou breathest right and truth. Thou separatest the 
 divine followers, and thou sailest in [thy] boat to Nut; the 
 divine princes march onward at thy word. Thou takest count 
 of thy bones, thou gatherest together thy members, thou settest 
 thy face toward the beautiful Amentet, and thou comest, being 
 renewed each day. Behold, thou art that Image of gold, and 
 thou dost possess the splendors of the disks of heaven and art 
 terrible; thou comest, being renewed each day. Hail, the 
 horizon rejoiceth, and there are shouts of joy in the rigging 
 [of thy boat] ; when the gods who dwell in the heavens see the 
 Osiris Nu, the overseer of the palace, the chancellor-in-chief, 
 triumphant, they ascribe unto him as his due praises which are 
 like unto those ascribed unto Ra. The Osiris Nu, the over- 
 seer of the palace, the chancellor-in-chief, triumphant, is a 
 divine prince and he seeketh(?) the ureret crown of Ra, and 
 he, the only one, is strong in good fortune ( ?) in that supreme 
 body which is of those divine beings who are in the presence 
 of Ra. The Osiris Nu is strong both upon earth and in the 
 underworld; and the Osiris Nu is strong like unto Ra every 
 day. The Osiris Nu shall not tarry, and he shall not lie with- 
 out motion in this land forever. Being doubly beautiful [he] 
 shall see with his two eyes, and he shall hear with his two ears ; 
 rightly and truly, rightly and truly. The Osiris Nu is like 
 unto Ra, and he setteth in order the oars [of his boat] among 
 those who are in the train of Nu. He doth not tell that which 
 
OF MAKING PERFECT THE KHU 123 
 
 he hath seen, and he doth not repeat that which he hath heard 
 in the secret places. Hail, let there be shouts of joy to the 
 Osiris Nu, who is of the divine body of Ra, as he journey eth 
 over Nu, and who propitiateth the Ka of the god with that 
 which he loveth. The Osiris Nu, the overseer of the palace, 
 the chancellor-in-chief, is a hawk, the transformations of which 
 are mighty (or manifold)." * 
 
 [THIS CHAPTER SHALL BE] RECITED OVER A BOAT FOUR" 
 CUBITS IN ITS LENGTH AND MADE OF GREEN PORCELAIN [ON 
 WHICH HAVE BEEN PAINTED] THE DIVINE SOVEREIGN CHIEFS 
 OF THE CITIES; AND A HEAVEN WITH ITS STARS SHALL [ALSO] BE 
 MADE, AND THIS THOU SHALT HAVE MADE CEREMONIALLY PURE 
 BY MEANS OF NATRON AND INCENSE. AND, BEHOLD, THOU 
 SHALT MAKE AN IMAGE OF RA IN YELLOW(?) COLOR UPON A 
 NEW PLAQUE AND SET IT AT THE BOWS OF THE BOAT. AND 
 BEHOLD, THOU SHALT PLACE AN IMAGE OF THE KHU WHICH 
 THOU DOST WISH TO MAKE PERFECT [AND PLACE IT] IN THIS 
 BOAT, AND THOU SHALT MAKE IT TO TRAVEL ABOUT IN THE 
 BOAT [WHICH SHALL BE MADE IN THE FORM OF THE BOAT] 
 OF RA; AND HE SHALL SEE THE GOD RA HIMSELF THEREIN. 
 LET NOT THE EYE OF ANY MAN WHATSOEVER LOOK UPON IT 
 WITH THE EXCEPTION OF THINE OWN SELF, OR THY FATHER, 3 
 OR THY SON, AND GUARD [THIS] WITH GREAT CARE.* [NOW 
 THESE THINGS] SHALL MAKE THE KHU PERFECT IN THE HEART 
 OF RA, AND IT SHALL GIVE UNTO HIM POWER WITH THE COM- 
 PANY OF THE GODS; AND THE GODS SHALL LOOK UPON HIM AS 
 A DIVINE BEING LIKE UNTO THEMSELVES; AND MANKIND AND 
 THE DEAD SHALL LOOK UPON HIM AND SHALL FALL DOWN 
 UPON THEIR FACES, AND HE SHALL BE SEEN IN THE UNDER- 
 WORLD IN THE FORM OF THE RADIANCE OF RA. 
 
 OF MAKING PERFECT THE KHU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 17).] 
 
 Another Chapter of making perfect the Khu. 1 The 
 Osiris Nu, the overseer of the palace, the chancellor-in-chief, 
 triumphant, saith: 
 
 " Homage to thee, O thou who art within thy divine shrine, 
 
 1 The Papyrus of Nebseni has, " The hurst Papyrus (see Naville, op. cit., 
 
 Osiris Nebseni is the lord of trans- Bd. II. p. 334). There are three copies 
 
 formations in the presence of the hawk of this rubric extant, and no one of 
 
 of gold." them is complete! 
 
 * The Papyrus of Ani has " seven x In the Papyrus of Nebseni the title 
 cubits." of this chapter reads: "The Chapter 
 
 * The words " or thy father " are from of embarking in the boat of R5 and of 
 the Papyrus of Ani. being with those who are in his follow* 
 
 4 These words are from the Brockle- ing." 
 
124 
 
 THE BOOK OF THE DEAD 
 
 who shinest with rays of light and sendest forth radiance from 
 thyself, who decreest joy for millions of years unto those who 
 love him, who givest their hearts' desire unto mankind, thou 
 god Khepera within thy boat who hast overthrown Apep. O 
 ye children of the god Seb, overthrow ye the enemies of 
 Osiris Nu, the overseer of the palace, the chancellor-in-chief, 
 triumphant, and destroy ye them from the boat of Ra ; and the 
 god Horus shall cut off their heads in heaven [where they are] 
 in the form of feathered fowl, and their hind parts shall be on 
 the earth in the form of animals and in the Lake in the form 
 of fishes. Every male fiend and every female fiend shall the 
 Osiris Nu, the overseer of the palace, the chancellor-in-chief, 
 destroy, whether he descendeth from the heaven, or whether 
 he cometh forth from the earth, or whether they come upon 
 the waters, or whether they advance toward the stars, the god 
 Thoth, the son of Aner, coming forth from the Anerti, shall 
 hack them in pieces. The Osiris Nu is silent and dumb(?) ; 
 cause ye this god, the mighty one of slaughter, the being 
 greatly to be feared, to make himself clean in your blood and 
 to bathe himself in your gore, and ye shall certainly be de- 
 stroyed by him from the boat of his father Ra. The Osiris Nu 
 is the god Horus to whom his mother the goddess Isis hath 
 given birth, and whom the goddess Nephthys hath nursed 
 and dandled, even like Horus when [he] repulsed the fiends 
 of the god Suti ; and when they see the ureret crown stablished 
 upon his head they fall down upon their faces and they glorify 
 [him]. Behold, when men, and gods, and Khus, and the dead 
 see the Osiris Nu in the form of Horus with the ureret crown 
 stablished upon his head, they fall down upon their faces. And 
 the Osiris Nu, the overseer of the palace, the chancellor-in- 
 chief, triumphant, is victorious over his enemies in the heights 
 of heaven, and in the depths thereof, and before the divine 
 sovereign chiefs of every god and of every goddess. 
 
 [THIS CHAPTER] SHALL BE RECITED OVER A HAWK STAND- 
 ING AND HAVING THE WHITE CROWN UPON HIS HEAD, [AND 
 OVER FIGURES OF] TEM, SHU, TEFNUT, SEB, NUT, OSIRIS, ISIS, 
 SUTI, AND NEPHTHYS PAINTED IN YELLOW COLOR UPON A NEW 
 PLAQUE, WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT 
 [OF THE SUN], ALONG WITH A FIGURE OF THE DECEASED WHOM 
 THOU WOULDST MAKE PERFECT. THESE SHALT THOU ANOINT 
 WITH CEDAR OIL, AND INCENSE SHALL BE OFFERED UP TO 
 
FOR THE NEW MOON 125 
 
 THEM ON THE FIRE, AND FEATHERED FOWL SHALL BE ROASTED. 
 IT IS AN ACT OF PRAISE TO RA AS HE JOURNEYETH, AND IT 
 SHALL CAUSE A MAN TO HAVE HIS BEING ALONG WITH RA DAY 
 BY DAY, WHITHERSOEVER THE GOD VOYAGETH; AND IT SHALL 
 DESTROY THE ENEMIES OF RA IN VERY TRUTH REGULARLY AND 
 CONTINUALLY. 
 
 FOR THE NEW MOON 
 [From Lepsius " Todtenbuch," Bl. 55.] 
 Another Chapter to be recited when the Moon re- 
 
 NEWETH ITSELF ON THE DAY OF THE MONTH. The Osiris Auf- 
 
 ankh, triumphant, saith: 
 
 " Osiris unfettereth," or, as others say, " openeth the storm 
 cloud [in] the body of heaven, and is unfettered himself; 
 Horus is made strong happily each day. He whose trans- 
 formations are great (or many) hath offerings made unto 
 him at the moment, and he hath made an end of the storm 
 which is in the face of the Osiris Auf-ankh, triumphant. 
 Verily he cometh, and he is Ra in [his] journeying, and he is 
 the four celestial gods in the heavens above. The Osiris Auf- 
 ankh, triumphant, cometh forth in his day, and he embarketh 
 among the tackle of the boat." 
 
 IF THIS CHAPTER BE KNOWN BY THE DECEASED HE SHALL 
 BECOME A PERFECT KHU IN THE UNDERWORLD, AND HE SHALL 
 NOT DIE THEREIN A SECOND TIME, AND HE SHALL EAT HIS FOOD 
 SIDE BY SIDE WITH OSIRIS. IF THIS CHAPTER BE KNOWN BY 
 HIM UPON EARTH HE SHALL BE LIKE UNTO THOTH, AND HE 
 SHALL BE ADORED BY THE LIVING ONES; HE SHALL NOT FALL 
 HEADLONG AT THE MOMENT OF ROYAL FLAME OF THE GOD- 
 DESS BAST, AND THE MIGHTY PRINCESS SHALL MAKE HIM TO 
 ADVANCE HAPPILY. 
 
 OF TRAVELLING IN THE BOAT OF RA 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] 
 
 Another Chapter of travelling in the Great Boat of 
 Ra. The Osiris Nu, the overseer of the palace, the chancellor- 
 in-chief, triumphant, saith: 
 
 " Behold now, O ye luminaries in Annu, ye people in Kher- 
 aba, the god Kha(?) hath been born; his cordage hath been 
 
i 2 6 THE BOOK OF THE DEAD 
 
 completed, and the instrument wherewith he maketh his way 
 hath [he] grasped firmly. I have protected the implements of 
 the gods, and I have delivered the boat Kha(?) for him. I 
 have come forth into heaven, and I have travelled therein with 
 Ra in the form of an ape, and have turned back the paths of 
 Nut at the staircase of the god Sebek." 
 
 OF MAKING PERFECT THE KHU 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 16).] 
 
 Another Chapter of making perfect the Khu; [it shall 
 be recited] on the festival of Six. The Osiris Nu, the overseer 
 of the palace, the chancellor-in-chief, triumphant, saith : 
 
 "Behold now, O ye luminaries in Annu (Heliopolis), ye 
 people in Kher-aba, the god hath been born; his cordage (?) 
 hath been completed, and the instrument wherewith he 
 maketh his way he hath grasped firmly ; and the Osiris Nu is 
 strong with them to direct the implement of the gods. The 
 Osiris Nu hath delivered the boat of the sun therewith . . . 
 and he cometh forth into heaven. The Osiris Nu sailed round 
 about in heaven, he travelleth therein unto Nut, he journeyeth 
 along with Ra, and he voyageth therein in the form of apes; 
 [he] turneth back the water-flood which is over the Thigh of 
 the goddess Nut at the staircase of the god Sebaku. The hearts 
 of Seb and Nut are glad and repeat the name which is new. 
 Un-neferu reneweth [his] youth, Ra is in his splendors of 
 light, Unti hath his speech, and lo, the god of the Inundation 
 is Prince among the gods. The taste of sweetness hath forced 
 a way into the heart of the destitute one, and the lord of thy 
 outcries hath been done away with, and the oars(?) of the 
 company of the gods are in vigorous motion. Adored be thou, 
 O divine Soul, who art endowed more than the gods of the 
 South and North [in] their splendors! Behold, grant thou 
 that the Osiris Nu may be great in heaven even as thou art 
 great among the gods; deliver thou him from every evil and 
 murderous thing which may be wrought upon him by the 
 Fiend, and fortify thou his heart. Grant thou, moreover, that 
 the Osiris Nu may be stronger than all the gods, all the Khus, 
 and all the dead. The Osiris Nu is strong and is the lord of 
 
OF MAKING PERFECT THE KHU 127 
 
 powers. The Osiris Nu is the lord of right and truth 
 which the goddess Uatchit worketh. The strength which pro- 
 tects the Osiris Nu is the strength which protects the god Ra in 
 heaven. O god Ra, grant thou that the Osiris Nu may travel 
 on in thy boat in peace, and do thou prepare a road whereon 
 [thy] boat may journey onward; for the force which pro- 
 tecteth Osiris is the force which protecteth thee. The Osiris 
 Nu driveth back the Crocodile from Ra day by day. The 
 Osiris Nu cometh even as doth Horus in the splendors (?) of 
 the horizon of heaven, and he directeth Ra through the man- 
 sions of the sky ; the gods rejoice greatly when the Osiris Nu 
 repulseth the Crocodile. The Osiris Nu hath the amulet (?) 
 of the god, and the cloud of Nebt shall not come nigh unto 
 him, and the divine guardians of the mansions of the sky shall 
 not destroy him. The Osiris Nu is a divine being whose face 
 is hidden, and he dwelleth within the Great House [as] the 
 chief of the Shrine of the god. The Osiris Nu carrieth the 
 words of the gods to Ra, and he cometh and maketh supplication 
 unto the divine lord with the words of his message. The 
 Osiris Nu is strong of heart, and he maketh his offering at the 
 moment among those who perform the ceremonies of sacrifice." 
 
 [THIS CHAPTER] SHALL BE SAID OVER A FIGURE OF THE DE- 
 CEASED WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT 
 OF THE SUN, AND BEHOLD, [HE THAT RECITETH IT] SHALL BE 
 WASHED, AND SHALL BE CEREMONIALLY PURE, AND HE SHALL 
 HAVE BURNT INCENSE BEFORE RA, AND SHALL HAVE OFFERED 
 WINE, AND CAKES, AND ROASTED FOWL FOR THE JOURNEY [OF 
 THE DECEASED] IN THE BOAT OF RA. NOW, EVERY KHU FOR 
 WHOM SUCH THINGS ARE DONE SHALL HAVE AN EXISTENCE 
 AMONG THE LIVING ONES, AND HE SHALL NEVER PERISH, AND 
 HE SHALL HAVE A BEING LIKE UNTO THAT OF THE HOLY GOD; 
 NO EVIL THING WHATSOEVER SHALL ATTACK HIM. AND HE 
 SHALL BE LIKE UNTO A HAPPY KHU IN AMENTET, AND HE SHALL 
 NOT DIE A SECOND TIME. HE SHALL EAT AND HE SHALL DRINK 
 IN THE PRESENCE OF OSIRIS EACH DAY; HE SHALL BE BORNE 
 ALONG WITH THE KINGS OF THE NORTH AND OF THE SOUTH 
 EACH AND EVERY DAY; HE SHALL QUAFF WATER AT THE FOUN- 
 TAIN-HEAD; HE SHALL COME FORTH BY DAY EVEN AS DOTH 
 HORUS; HE SHALL LIVE AND SHALL BECOME LIKE UNTO GOD; 
 AND HE SHALL BE HYMNED BY THE LIVING ONES, EVEN AS IS 
 RA EACH AND EVERY DAY CONTINUALLY AND REGULARLY 
 FOREVER. 
 
128 THE BOOK OF THE DEAD 
 
 SAILING IN THE GREAT BOAT 
 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] 
 The Chapter of sailing in the Great Boat of Ra to 
 
 PASS OVER THE CIRCLE OF BRIGHT FLAME. The Osiris Nu, the 
 
 overseer of the palace, the chancellor-in-chief, triumphant, 
 saith : 
 
 " [Hail], ye bright and shining flames that keep your place 
 behind Ra, and which slay behind him, the boat of Ra is in 
 fear of the whirlwind and the storm; shine ye forth, then, 
 and make [ye yourselves] visible. I have come [daily] along 
 with the god Sek-hra from the bight of his holy lake, and I 
 have seen the Maat [goddesses] pass along, and the lion-gods 
 who belong unto them. Hail, thou that dwellest in the coffer 
 who hast multitudes of plants (?), I have seen [what is] 
 there. We rejoice, and their princes rejoice greatly, and their 
 lesser gods(?) are glad. I have made a way in front of the 
 boat of Ra, I have lifted myself up into his divine Disk, I shine 
 brightly through his splendors ; he hath furnished himself with 
 the things which are his, taking possession thereof as the lord 
 of right and truth. And behold, O ye company of the gods, 
 and thou ancestor of the goddess Isis, 1 grant ye that he may 
 bear testimony to his father, the lord of those who are therein. 
 I have weighed the ... in him [as] chief, and I have 
 brought to him the goddess Tefnut and he liveth. Behold, 
 come, come, and declare before him the testimony of right and 
 truth of the lord Tern. I cry out at eventide and at his hour, 
 saying, Grant ye unto me that I may come. I have brought 
 unto him the jaws of the passages of the tomb; I have brought 
 unto him the bones which are in Annu (Heliopolis) ; I have 
 gathered together for him his manifold parts ; I have driven 
 back for him the serpent fiend Apep; I have spit upon his 
 gashes for him; I have made my road and I have passed in 
 among you. I am he who dwelleth among the gods, come, let 
 [me] pass onward in the boat, the boat of the lord Sa. Be- 
 hold, O Heru-ur, there is a flame, but the fire hath been extin- 
 guished. I have made [my] road, O ye divine fathers and 
 your divine apes ! I have entered upon the horizon, and I have 
 
 1 Read " god Osiris "? 
 
OF THE FOUR FLAMES 129 
 
 passed on to the side of the divine princes, and I have borne 
 testimony unto him that dwelleth in his divine boat. I have 
 gone forward over the circle of bright flame which is behind 
 the lord of the lock of hair which moveth round about. Be- 
 hold, ye who cry out over yourselves, ye worms in [your] 
 hidden places, grant ye that I may pass onward, for I am the 
 mighty one, the lord of divine strength, and I am the spiritual 
 body (sah) of the lord of divine right and truth made by the 
 goddess Uatchit. His strength which protecteth is my strength 
 which protecteth, which is the strength which protecteth Ra. 
 [Grant ye that I may be in the following of Ra], and grant ye 
 that I may go round about with him in Sekhet-hetep [and in] 
 the two lands. [I am] a great god, and [I have been] judged 
 by the company of his gods ; grant that divine, sepulchral meals 
 may be given unto me." 
 
 OF THE FOUR FLAMES 
 [From the Papyrus of Nu (British Museum No. 10,477, sheet 26).] 
 
 The Chapter of the four blazing flames which are 
 made for the Khu. Behold, thou shalt make four square 
 troughs of clay, whereon thou shalt scatter incense, and thou 
 shalt fill them with the milk of a white cow, and by means of 
 these thou shalt extinguish the flame. The Osiris Nu, the over- 
 seer of the palace, the chancellor-in-chief, triumphant, saith : 
 
 " The fire cometh to thy Ka, O Osiris, governor of Amenti ; 
 the fire cometh to thy Ka, O Osiris Nu, the overseer of the 
 palace, the chancellor-in-chief, triumphant. He that ordereth 
 the night cometh after the day. [The flame cometh to thy Ka, 
 O Osiris, governor of those in Amenti] x and the two sisters ( ?) 
 of Ra come likewise. Behold, [the flame] riseth in Abtu 
 (Abydos) and it cometh; and I cause it to come [to] the Eye 
 of Horus. It is set in order upon thy brow, O Osiris, gover- 
 nor of Amenti, 2 and it is fixed within thy shrine and riseth 
 upon thy brow ; it is set in order upon thy breast, O Osiris Nu, 
 and it is fixed upon thy brow. The Eye of Horus is protecting 
 thee, O Osiris, governor of Amenti, and it keepeth thee in 
 
 1 Added from the Papyrus of Nebseni. 
 
 a In the Papyrus of Nebseni the deceased is here addressed. 
 
i 3 o THE BOOK OF THE DEAD 
 
 safety ; it casteth down headlong all thine enemies for thee and 
 all thine enemies have fallen headlong before thee. O Osiris 
 Nu, the Eye of Horus protecteth thee, it keepeth thee in safety, 
 and it casteth down headlong all thine enemies. Thine enemies 
 have fallen down headlong before thy Ka, O Osiris, governor 
 of Amenti, the Eye of Horus protecteth thee, it keepeth thee 
 in safety, and it hath cast down headlong all thine enemies. 
 Thine enemies have fallen down headlong before thy Ka, O 
 Osiris Nu, the overseer of the palace, the chancellor-in-chief, 
 triumphant, the Eye of Horus protecteth thee, it keepeth thee 
 in safety, it hath cast down headlong for thee all thine enemies, 
 and thine enemies have fallen down headlong before thee. The 
 Eye of Horus cometh, it is sound and well, and it sendeth forth 
 rays like unto Ra in the horizon; it covereth over with dark- 
 ness the powers of Suti, it taketh possession thereof and it 
 bringeth its flame against him upon [its] feet(?). The Eye of 
 Horus is sound and well, thou eatest the flesh ( ?) of thy body 
 by means thereof, and thou givest praise (?) thereto. The 
 four flames enter into thy Ka, O Osiris, governor of Amenti, 
 the four flames enter into thy ka, O Osiris Nu, the overseer of 
 the palace, the chancellor-in-chief, triumphant. Hail, ye children 
 of Horus, Mesthi, Hapi, Tuamautef and Qebhsennuf , ye have 
 given your protection unto your divine Father Osiris, the 
 governor of Amenti, grant ye your protection to the Osiris Nu, 
 triumphant. Now, therefore, inasmuch as ye have destroyed 
 the opponent [s] of Osiris, the governor of Amenti, he liveth 
 with the gods, and he hath smitten Suti, with his hand and 
 arm since light dawned upon the earth, and Horus hath gotten 
 power, and he hath avenged his divine Father Osiris himself; 
 and inasmuch as your divine father hath been made vigorous 
 through the union which ye have effected for him with the Ka 
 of Osiris, the governor of Amenti — now the Eye of Horus 
 hath avenged him, and it hath protected him, and it hath cast 
 down headlong for him all his enemies, and all his enemies 
 have fallen down before him — even so do ye destroy the oppo- 
 nent [s] of the Osiris Nu, the overseer of the palace, the chan- 
 cellor-in-chief, triumphant. Let him live with the gods, let 
 him smite down his enemy, let him destroy [him] when light 
 dawneth upon the earth, let Horus gain power and avenge the 
 Osiris Nu, let the Osiris Nu have vigor through the union 
 
OF THE FOUR FLAMES 131 
 
 which ye have effected for him with his ka. O Osiris Nu, the 
 Eye of Horus hath avenged thee, it hath cast down headlong 
 all thine enemies for thee, and all thine enemies have fallen 
 down headlong before thee. Hail, Osiris, governor of Amenti, 
 grant thou light and fire to the happy scul which is in Suten- 
 henen (Heracleopolis) ; and [O ye children of Horus] grant 
 ye power unto the living soul of the Osiris Nu within his flame. 
 Let him not be repulsed and let him not be driven back at the 
 doors of Amentet; oh let his offerings of bread and of linen 
 garments be brought unto him among [those of] the lords of 
 funeral oblations, oh, offer ye praises as unto a god, to the 
 Osiris Nu, destroyer of his opponent [s] in his form of right 
 and truth and in his attributes of a god of right and truth." 
 
THALIA: MUSE OF COMEDY. 
 
 Photogravure from the original painting by Paul Baudry in the foyer of the 
 Grand Opera*House at Paris. 
 
s 
 
 EGYPTIAN TALES 
 
 Translated from the Papyri 
 
 [Edited by Wm. Flinders Petrie, Hon. D.C.L., LL.D., Ed- 
 wards Professor of Egyptology, University College, London.] 
 
EGYPTIAN TALES 
 
 THE TAKING OF JOPPA 
 
 THERE was once in the time of King Men-kheper-ra a 
 revolt of the servants of his Majesty who were in 
 Joppa ; and his Majesty said, " Let Tahutia go with 
 his footmen and destroy this wicked Foe in Joppa." And 
 he called one of his followers, and said moreover, " Hide thou 
 my great cane, which works wonders, in the baggage of 
 Tahutia that my power may go with him." 
 
 Now when Tahutia came near to Joppa, with all the foot- 
 men of Pharaoh, he sent unto the Foe in Joppa, and said, 
 " Behold now his Majesty, King Men-kheper-ra, has sent all 
 this great army against thee; but what is that if my heart is 
 as thy heart ? Do thou come, and let us talk in the field, and 
 see each other face to face." So Tahutia came with certain 
 of his men ; and the Foe in Joppa came likewise, but his 
 charioteer that was with him was true of heart unto the 
 King of Egypt. And they spoke with one another in his 
 great tent, which Tahutia had placed far off from the soldiers. 
 But Tahutia had made ready 200 sacks, with cords and fetters, 
 and had made a great sack of skins with bronze fetters, and 
 many baskets: and they were in his tent, the sacks and the 
 baskets, and he had placed them as the forage for the horses 
 is put in baskets. For while the Foe in Joppa drank with 
 Tahutia, the people who were with him drank with the foot- 
 men of Pharaoh, and made merry with them. And when 
 their bout of drinking was past, Tahutia said to the Foe in 
 Joppa, " If it please thee, while I remain with the women and 
 children of thy own city, let one bring of my people with 
 their horses, that they may give them provender, or let one 
 of the Apuro run to fetch them." So they came, and hobbled 
 
 135 
 
136 
 
 EGYPTIAN TALES 
 
 their horses, and gave them provender, and one found the 
 great cane of Men-kheper-ra (Tahutmes III), and came to 
 tell of it to Tahutia. And thereupon the Foe in Joppa said 
 to Tahutia : " My heart is set on examining the great cane, 
 of Men-kheper-ra, which is named * . . . tautnefer.' By the 
 ka of the King Men-kheper-ra it will be in thy hands to-day ; 
 now do thou well and bring thou it to me." And Tahutia did 
 thus, and he brought the cane of King Men-kheper-ra. And 
 he laid hold on the Foe in Joppa by his garment, and he arose 
 and stood up, and said, " Look on me, O Foe in Joppa ; here 
 is the great cane of King Men-kheper-ra, the terrible lion, the 
 son of Sekhet, to whom Amen his father gives power and 
 strength." And he raised his hand and struck the forehead 
 of the Foe in Joppa, and he fell helpless before him. He put 
 him in the sack of skins and he bound with gyves the hands 
 of the Foe in Joppa, and put on his feet the fetters with four 
 rings. And he made them bring the 200 sacks which he had 
 cleaned, and made to enter into them 200 soldiers, and filled 
 the hollows with cords and fetters of wood, he sealed them 
 with a seal, and added to them their rope-nets and the poles 
 to bear them. And he put every strong footman to bear them, 
 in all 600 men, and said to them, " When you come into the 
 town you shall open your burdens, you shall seize on all the 
 inhabitants of the town, and you shall quickly put fetters upon 
 them." 
 
 Then one went out and said unto the charioteer of the Foe 
 in Joppa, " Thy master is fallen ; go, say to thy mistress, ' A 
 pleasant message ! For Sutekh has given Tahutia to us, with 
 his wife and his children ; behold the beginning of their tribute,' 
 that she may comprehend the two hundred sacks, which are 
 full of men and cords and fetters." So he went before them 
 to please the heart of his mistress, saying, " We have laid hands 
 on Tahutia." Then the gates of the city were opened before 
 the footmen : they entered the city, they opened their burdens, 
 they laid hands on them of the city, both small and great, they 
 put on them the cords and fetters quickly; the power of 
 Pharaoh seized upon that city. After he had rested Tahutia 
 sent a message to Egypt to the King Men-kheper-ra his lord, 
 saying : " Be pleased, for Amen thy good father has given 
 
THE DOOMED PRINCE 137 
 
 to thee the Foe in Joppa, together with all his people, likewise 
 also his city. Send, therefore, people to take them as captives 
 that thou mayest fill the house of thy father Amen Ra, king 
 of the gods, with men-servants and maid-servants, and that 
 they may be overthrown beneath thy feet for ever and ever." 
 
 THE DOOMED PRINCE 
 
 There once was a king to whom no son was born; and his 
 heart was grieved, and he prayed for himself unto the gods 
 around him for a child. They decreed that one should be born 
 to him. And his wife, after her time was fulfilled, brought forth 
 a son. Then came the Hathors to decree for him a destiny,; they 
 said, " His death is to be by the crocodile, or by the serpent, or 
 by the dog." Then the people who stood by heard this, and they 
 went to tell it to his Majesty. Then his Majesty's heart sick- 
 ened very greatly. And his Majesty caused a house to be built 
 upon the desert ; it was furnished with people and with all good 
 things of the royal house, that the child should not go abroad. 
 And when the child was grown, he went up upon the roof, and 
 he saw a dog ; it was following a man who was walking on the 
 road. He spoke to his page, who was with him, " What is 
 this that walks * behind the man who is coming along the 
 road? " He answered him, " This is a dog." The child said 
 to him, " Let there be brought to me one like it." The page 
 went to repeat it to his Majesty. And his Majesty said, " Let 
 there be brought to him a little pet dog, lest his heart be sad." 
 And behold they brought to him the dog. 
 
 Then when the days increased after this, and when the child 
 became grown in all his limbs, he sent a message to his father 
 saying, " Come, wherefore am I kept here ? Inasmuch as I 
 am fated to three evil fates, let me follow my desire. Let 
 God do what is in his heart." They agreed to all he said, and 
 gave him all sorts of arms, and also his dog to follow him, 
 and they took him to the east country, and said to him, " Be- 
 hold, go thou whither thou wilt." His dog was with him, 
 and he went northward, following his heart in the desert, while 
 
I3 8 EGYPTIAN TALES 
 
 he lived on all the best of the game of the desert. He went 
 to the chief of Naharaina. 
 
 And behold there had not been any born to the chief of 
 Naharaina, except one daughter. Behold, there had been 
 built for her a house ; its seventy windows were seventy cubits 
 from the ground. And the chief caused to be brought all the 
 sons of the chiefs of the land of Khalu, and said to them, " He 
 who reaches the window of my daughter, she shall be to him 
 for a wife." 
 
 And many days after these things, as they were in their 
 daily task, the youth rode by the place where they were. They 
 took the youth to their house, they bathed him, they gave 
 provender to his horses, they brought all kinds of things for 
 the youth, they perfumed him, they anointed his feet, they gave 
 him portions of their own food; and they spake to him, 
 " Whence comest thou, goodly youth ? " He said to them, 
 " I am son of an officer of the land of Egypt ; my mother is 
 dead, and my father has taken another wife. And when she 
 bore children, she grew to hate me, and I have come as a 
 fugitive from before her." And they embraced him, and 
 kissed him. 
 
 And after many days were passed, he said to the youths, 
 " What is it that ye do here ? " And they said to him : " We 
 spend our time in this : we climb up, and he who shall reach 
 the window of the daughter of the chief of Naharaina, to him 
 will be given her to wife." He said to them, " If it please you, 
 let me behold the matter, that I may come to climb with you." 
 They went to climb, as was their daily wont: and the youth 
 stood afar off to behold; and the face of the daughter of the 
 chief of Naharaina was turned to them. And another day the 
 sons came to climb, and the youth came to climb with the 
 sons of the chiefs. He climbed, and he reached the window 
 of the daughter of the chief of Naharaina. She kissed him, 
 she embraced him in all his limbs. 
 
 And one went to rejoice the heart of her father, and said 
 to him, " One of the people has reached the window of thy 
 daughter." And the prince inquired of the messenger, say- 
 ing, " The son of which of the princes is it ? " And he replied 
 to him, " It is the son of an officer, who has come as a fugitive 
 
THE DOOMED PRINCE 139 
 
 from the land of Egypt, fleeing from before his stepmother when 
 she had children." Then the chief of Naharaina was exceed- 
 ing angry ; and he said : " Shall I indeed give my daughter 
 to the Egyptian fugitive ? Let him go back whence he came." 
 And one came to tell the youth, " Go back to the place thou 
 earnest from." But the maiden seized his hand; she swore 
 an oath by God, saying, " By the being of Ra Harakhti, if one 
 takes him from me, I will not eat, I will not drink, I shall die 
 in that same hour." The messenger went to tell unto her 
 father all that she said. Then the prince sent men to slay the 
 youth, while he was in his house. But the maiden said: 
 " By the being of Ra, if one slay him I shall be dead ere the 
 sun goeth down. I will not pass an hour of life if I am parted 
 from him." And one went to tell her father. Then the prince 
 made them bring the youth with the maiden. The youth was 
 seized with fear when he came before the prince. But he em- 
 braced him, he kissed him all over, and said : " Oh, tell me 
 who thou art ; behold, thou art to me as a son." He said to 
 him : " I am a son of an officer of the land of Egypt ; my 
 mother died, my father took to him a second wife ; she came 
 to hate me, and I fled a fugitive from before her." He then 
 gave to him his daughter to wife ; he gave also to him a house, 
 and serfs, and fields, also cattle and all manner of good things. 
 
 But after the days of these things were passed, the youth 
 said to his wife, " I am doomed to three fates — a crocodile, a 
 serpent, and a dog." She said to him, " Let one kill the dog 
 which belongs to thee." He replied to her, " I am not going 
 to kill my dog, which I have brought up from when it was 
 small." And she feared greatly for her husband, and would 
 not let him go alone abroad. 
 
 And one went with the youth toward the land of Egypt, 
 to travel in that country. Behold the crocodile of the river, 
 he came out by the town in which the youth was. And in that 
 town was a mighty man. And the mighty man would not 
 suffer the crocodile to escape. And when the crocodile was 
 bound, the mighty man went out and walked abroad. And 
 when the sun rose the mighty man went back to the house ; 
 and he did so every day, during two months of days. 
 
 Now when the days passed after this, the youth sat making 
 
14 o EGYPTIAN TALES 
 
 a good day in his house. And when the evening came he lay 
 down on his bed, sleep seized upon his limbs ; and his wife 
 filled a bowl of milk, and placed it by his side. Then came 
 out a serpent from his hole, to bite the youth ; behold his wife 
 was sitting by him, she lay not down. Thereupon the servants 
 gave milk to the serpent, and he drank, and was drunk, and 
 lay upside down. Then his wife made it to perish with the 
 blows of her dagger. And they woke her husband, who was 
 astonished ; and she said unto him : " Behold thy God has 
 given one of thy dooms into thy hand ; he will also give thee 
 the others." And he sacrificed to God, adoring him, and 
 praising his spirits from day to day. 
 
 And when the days were passed after these things, the youth 
 went to walk in the fields of his domain. He went not alone, 
 behold his dog was following him. And his dog ran aside 
 after the wild game, and he followed the dog. He came to 
 the river, and entered the river behind his dog. Then came 
 out the crocodile, and took him to the place where the mighty 
 man was. And the crocodile said to the youth, " I am thy 
 doom, following after thee. . . ." 
 
 (Here the papyrus breaks off.) 
 
 ANPU AND BATA 
 
 Once there were two brethren, of one mother and one father ; 
 Anpu was the name of the elder, and Bata was the name of the 
 younger. Now, as for Anpu he had a house, and he had a wife. 
 But his little brother was to him as it were a son ; he it was who 
 made for him his clothes ; he it was who followed behind his 
 oxen to the fields ; he it was who did the ploughing ; he it was 
 who harvested the corn ; he it was who did for him all the mat- 
 ters that were in the field. Behold, his younger brother grew 
 to be an excellent worker, there was not his equal in the whole 
 land ; behold, the spirit of a god was in him. 
 
 Now after this the younger brother followed his oxen in his 
 daily manner; and every evening he turned again to the 
 house, laden with all the herbs of the field, with milk and with 
 wood, and with all things of the field. And he put them down 
 
ANPU AND BATA 141 
 
 before his elder brother, who was sitting with his wife ; and 
 he drank and ate, and he lay down in his stable with the cat- 
 tle. And at the dawn of day he took bread which he had 
 baked, and laid it before his elder brother; and he took with 
 him his bread to the field, and he drave his cattle to pasture in 
 the fields. And as he walked" behind his cattle, they said to 
 him, " Good is the herbage which is in that place " ; and he 
 listened to all that they said, and he took them to the good 
 place which they desired.^ And the cattle which were before 
 him became exceeding excellent, and they multiplied greatly. 
 
 Now at the time of ploughing his elder brother said unto 
 him : " Let us make ready for ourselves a goodly yoke of oxen 
 for ploughing, for the land has come out from the water, it 
 is fit for ploughing. ' Moreover, do thou come to the field 
 with corn, for we will begin the ploughing in the morrow 
 morning." Thus said he to him ; and his younger brother did 
 all things as his elder brother had spoken unto him to do them. 
 
 And when the morn was come, they went to the fields with 
 their things ; and their hearts were pleased exceedingly with 
 their task in the beginning of their work. And it came to pass 
 after this that as they were in the field they stopped for corn, 
 and he sent his younger brother, saying, " Haste thou, bring 
 to us corn from the farm." And the younger brother found 
 the wife of his elder brother, as she was sitting tying her hair. 
 He said to her : " Get up, and give to me corn, that I may run 
 to the field, for my elder brother hastened me ; do not delay." 
 She said to him : " Go, open the bin, and thou shalt take to 
 thyself according to thy will, that I may not drop my locks 
 of hair while I dress them." 
 
 The youth went into the stable; he took a large measure, 
 for he desired to take much corn; he loaded it with wheat 
 and barley; and he went out carrying it. She said to him, 
 " How much of the corn that is wanted, is that which is on 
 thy- shoulder? " He said to her: "Three bushels of barley, 
 and two of wheat, in all five; these are what are upon my 
 shoulder." Thus said he to her. And she conversed with, 
 him, saying, " There is great strength in thee, for I see thy 
 might every day." And her heart knew him with the knowl- 
 edge of youth. And she arose and came to him, and conversed 
 with him, saying, " Come, stay with me, and it shall be well 
 
I 4 2 
 
 EGYPTIAN TALES 
 
 for thee, and I will make for thee beautiful garments." Then 
 the youth became like a panther of the south with fury at the 
 evil speech which she had made to him; and she feared 
 greatly. And he spake unto her, saying : " Behold thou art 
 to me as a mother, thy husband' is to me as a father, for he 
 who is elder than I has brought me up. What is this wicked- 
 ness that thou hast said to me ? Say it not to me again. For 
 I will not tell it to any man, for I will not let it be uttered by 
 the mouth of any man." He lifted up his burden, and he went 
 to the field and came to his elder brother; and they took up 
 their work, to labor at their task. 
 
 Now afterward, at eventime, his elder brother was return- 
 ing to his house ; and the younger brother was following after 
 his oxen, and he loaded himself with all the things of the field ; 
 and he brought his oxen before him, to make them lie down 
 in their stable which was in the farm. And behold the wife of 
 the elder brother was afraid for the words which she had said. 
 She took a parcel of fat, she became like one who is evilly 
 beaten, desiring to say to her husband, " It is thy younger 
 brother who has done this wrong." Her husband returned 
 in the even, as was his wont of every day ; he came unto his 
 house ; he found his wife ill of violence ; she did not give him 
 water upon his hands as he used to have, she did not make 
 a light before him, his house was in darkness, and she was 
 lying very sick. Her husband said to her, " Who has spoken 
 with thee ? " Behold she said : " No one has spoken with me 
 except thy younger brother. When he came to take for thee 
 corn he found me sitting alone ; he said to me, ' Come, let us 
 stay together, tie up thy hair.' Thus spake he to me. I did 
 not listen to him, but thus spake I to him : ' Behold, am I not 
 thy mother, is not thy elder brother to thee as a father ? ' And 
 he feared, and he beat me to stop me from making report to 
 thee, and if thou lettest him live I shall die. Now behold he is 
 coming in the evening ; and I complain of these wicked words, 
 for he would have done this even in daylight." 
 
 And the elder brother became as a panther of the south; 
 he sharpened his knife ; he took it in his hand ; he stood be- 
 hind the door of his stable to slay his younger brother as he 
 came in the evening to bring his cattle into the stable. 
 
 Now the sun went down, and he loaded himself with herbs 
 
ANPU AND BATA 143 
 
 in his daily manner. He came, and his foremost cow entered 
 the stable, and she said to her keeper, " Behold thou thy elder 
 brother standing before thee with his knife to slay thee ; flee 
 from before him." He heard what his first cow had said ; and 
 the next entering, she also said likewise. He looked beneath 
 the door of the stable; he saw the feet of his elder brother; 
 he was standing behind the door, and his knife was in his 
 hand. He cast down his load to the ground, and betook him- 
 self to flee swiftly; and his elder brother pursued after him 
 with his knife. Then the younger brother cried out unto Ra 
 Harakhti, saying, " My good Lord ! Thou art he who divides 
 the evil from the good." And Ra stood and heard all his cry ; 
 and Ra made a wide water between him and his elder brother, 
 and it was full of crocodiles ; and the one brother was on one 
 bank, and the other on the other bank ; and the elder brother 
 smote twice on his hands at not slaying him. Thus did he. 
 And the younger brother called to the elder on the bank, say- 
 ing : " Stand still until the dawn of day ; and when Ra ariseth, 
 I shall judge with thee before him, and he discerneth between 
 the good and the evil. For I shall not be with thee any more 
 forever ; I shall not be in the place in which thou art ; I shall 
 go to the valley of the acacia." 
 
 Now when the land was lightened, and the next day ap- 
 peared, Ra Harakhti arose, and one looked unto the other. 
 And the youth spake with his elder brother, saying : " Where- 
 fore earnest thou after me to slay me in craftiness, when thou 
 didst not hear the words of my mouth ? For I am thy brother 
 in truth, and thou art to me as a father, and thy wife even as 
 a mother : is it not so ? Verily, when I was sent to bring for 
 us corn, thy wife said to me, ' Come, stay with me ' ; for be- 
 hold this has been turned over unto thee into another wise." 
 And he caused him to understand of all that happened with 
 him and his wife. And he swore an oath by Ra Harakhti, 
 saying, " Thy coming to slay me by deceit with thy knife was 
 an abomination." Then the youth took a knife, and cut off 
 of his flesh, and cast it into the water, and the fish swallowed it. 
 He failed ; he became faint ; and his elder brother cursed his 
 own heart greatly; he stood weeping for him afar off; he 
 knew not how to pass over to where his younger brother was, 
 because of the crocodiles. And the younger brother called 
 
i 4 4 EGYPTIAN TALES 
 
 unto him, saying : " Whereas thou hast Revised an evil thing, 
 wilt thou not also devise a good thing, even like that which I 
 would do unto thee? When thou goest to thy house thou 
 must look to thy cattle, for I shall not stay in the place where 
 thou art ; I am going to the valley of the acacia. And now 
 as to what thou shalt do for me ; it is even that thou shalt come 
 to seek after me, if thou perceivest a matter, namely, that there 
 are things happening unto me. And this is what shall come 
 to pass, that I shall draw out my soul, and I shall put it upon 
 the top of the flowers of the acacia, and when the acacia is 
 cut down, and it falls to the ground, and thou comest to seek 
 for it, if thou searchest for it seven years do not let thy heart 
 be wearied. For thou wilt find it, and thou must put it in a 
 cup of cold water, and expect that I shall live again, that I may 
 make answer to what has been done wrong. And thou shalt 
 know of this, that is to say, that things are happening to me, 
 when one shall give to thee a cup of beer in thy hand, and it 
 shall be troubled ; stay not then, for verily it shall come to pass 
 with thee." 
 
 And the youth went to the valley of the acacia; and his 
 elder brother went unto his house ; his hand was laid on his 
 head, and he cast dust on his head ; he came to his house, and 
 he slew his wife, he cast her to the dogs, and he sat in mourning 
 for his younger brother. 
 
 Now many days after these things, the younger brother 
 was in the valley of the acacia ; there was none with him ; he 
 spent his time in hunting the beasts of the desert, and he came 
 back in the even to lie down under the acacia, which bore his 
 soul upon the topmost flower. And after this he built himself 
 a tower with his own hands, in the valley of the acacia ; it was 
 full of all good things, that he might provide for himself a 
 home. 
 
 And he went out from his tower, and he met the Nine Gods, 
 who were walking forth to look upon the whole land. The 
 Nine Gods talked one with another, and they said unto him : 
 " Ho ! Bata, bull of the Nine Gods, art thou remaining alone ? 
 Thou hast left thy village for the wife of Anpu, thy elder 
 brother. Behold his wife is slain. Thou hast given him an 
 answer to all that was transgressed against thee." And their 
 hearts were vexed for him exceedingly. And Ra Harakhti 
 
ANPU AND BATA 145 
 
 said to Khnumu, " Behold, frame thou a woman for Bata, 
 that he may not remain alive alone." And Khnumu made 
 for him a mate to dwell with him. She was more beautiful in 
 her limbs than any woman who is in the whole land. The 
 essence of every god was in her. The seven Hathors came 
 to see her : they said with one mouth, " She will die a sharp 
 death." 
 
 And Bata loved her very exceedingly, and she dwelt in his 
 house ; he passed his time in hunting the beasts of the desert, 
 and brought and laid them before her. He said : " Go not 
 outside, lest the sea seize thee ; for I cannot rescue thee from 
 it, for I am a woman like thee ; my soul is placed on the head 
 of the flower of the acacia ; and if another find it, I must fight 
 with him." And he opened unto her his heart in all its nature. 
 
 Now after these things Bata went to hunt in his daily man- 
 ner. And the young girl went to walk under the acacia which 
 was by the side of her house. Then the sea saw her, and cast 
 its waves up after her. She betook herself to flee from before 
 it. She entered her house. And the sea called unto the acacia, 
 saying, " Oh, would that I could seize her! " And the acacia 
 brought a lock from her hair, and the sea carried it to Egypt, 
 and dropped it in the place of the fullers of Pharaoh's linen. 
 The smell of the lock of hair entered into the clothes of 
 Pharaoh; and they were wroth with the fullers of Pharaoh, 
 saying, " The smell of ointment is in the clothes of Pharaoh." 
 And the people were rebuked every day, they knew not what 
 they should do. And the chief fuller of Pharaoh walked by the 
 bank, and his heart was very evil within him after the daily 
 quarrel with him. He stood still, he stood upon the sand oppo- 
 site to the lock of hair, which was in the water, and he made one 
 enter into the water and bring it to him ; and there was found 
 in it a smell, exceeding sweet. He took it to Pharaoh; and 
 they brought the scribes and the wise men, and they said unto 
 Pharaoh : " This lock of hair belongs to a daughter of Ra 
 Harakhti : the essence of every god is in her, and it is a tribute 
 to thee from another land. Let messengers go to every strange 
 land to seek her : and as for the messenger who shall go to 
 the valley of the acacia, let many men go with him to bring 
 her." Then said his Majesty, " Excellent exceedingly is what 
 has been said to us " ; and they sent them. And many days 
 10 
 
I4 6 EGYPTIAN TALES 
 
 after these things the people who were sent to strange lands 
 came to give report unto the King : but there came not those 
 who went to the valley of the acacia, for Bata had slain them, 
 but let one of them return to give a report to the King. His 
 Majesty sent many men and soldiers, as well as horsemen, to 
 bring her back. And there was a woman among them, and to 
 her had been given in her hand beautiful ornaments of a 
 woman. And the girl came back with her, and they rejoiced 
 over her in the whole land. 
 
 And his Majesty loved her exceedingly, and raised her to 
 high estate; and he spake unto her that she should tell him 
 concerning her husband. And she said, " Let the acacia be 
 cut down, and let one chop it up." And they sent men and 
 soldiers with their weapons to cut down the acacia ; and they 
 came to the acacia, and they cut the flower upon which was 
 the soul of Bata, and he fell dead suddenly. 
 
 And when the next day came, and the earth was lightened, 
 the acacia was cut down. And Anpu, the elder brother of 
 Bata, entered his house, and washed his hands ; and one gave 
 him a cup of beer, and it became troubled ; and one gave him 
 another of wine, and the smell of it was evil. Then he took 
 his staff, and his sandals, and likewise his clothes, with his 
 weapons of war ; and he betook himself forth to the valley of 
 the acacia. He entered the tower of his younger brother, and 
 he found him lying upon his mat ; he was dead. And he wept 
 when he saw his younger brother verily lying dead. And he 
 went out to seek the soul of his younger brother under the 
 acacia tree, under which his younger brother lay in the even- 
 ing. He spent three years in seeking for it, but found it not. 
 And when he began the fourth year, he desired in his heart to 
 return into Egypt ; he said, " I will go to-morrow morn." 
 Thus spake he in his heart. 
 
 Now when the land lightened, and the next day appeared, 
 he was walking under the acacia; he was spending his time 
 in seeking it. And he returned in the evening, and labored 
 at seeking it again. He found a seed. He returned with it. 
 Behold this was the soul of his younger brother. He brought 
 a cup of cold water, and he cast the seed into it: and he sat 
 down, as he was wont. Now when the night came his soul 
 sucked up the water; Bata shuddered in all his limbs, and he 
 
ANPU AND BATA 147 
 
 looked on his elder brother; his soul was in the cup. Then 
 Anpu took the cup of cold water, in which the soul of his 
 younger brother was ; Bata drank it, his soul stood again in 
 its place, and he became as he had been. They embraced each 
 other, and they conversed together. 
 
 And Bata said to his elder brother : " Behold I am to be- 
 come as a great bull, which bears every good mark; no one 
 knoweth its history, and thou must sit upon my back. When 
 the sun arises I shall be in the place where my wife is, that I 
 may return answer to her; and thou must take me to the 
 place where the King is. For all good things shall be done 
 for thee ; for one shall lade thee with silver and gold, because 
 thou bringest me to Pharaoh, for I become a great marvel, and 
 they shall rejoice for me in all the land. And thou shalt go to 
 thy village." 
 
 And when the land was lightened, and the next day ap- 
 peared, Bata became in the form which he had told to his 
 elder brother. And Anpu sat upon his back until the dawn. 
 He came to the place where the King was, and they made his 
 Majesty to know of him ; he saw him, and he was exceeding 
 joyful with him. He made for him great offerings, saying, 
 " This is a great wonder which has come to pass." There 
 were rejoicings over him in the whole land. They presented 
 unto him silver and gold for his elder brother, who went and 
 stayed in his village. They gave to the bull many men and 
 many things, and Pharaoh loved him exceedingly above all 
 that is in this land. 
 
 And after many days after these things, the bull entered the 
 purified place ; he stood in the place where the princess was ; 
 he began to speak with her, saying, " Behold, I am alive in- 
 deed." And she said to him, " And, pray, who art thou ? " 
 He said to her, " I am Bata. I perceived when thou causedst 
 that they should destroy the acacia of Pharaoh, which was my 
 abode, that I might not be suffered to live. Behold, I am alive 
 indeed, I am as an ox." Then the princess feared exceedingly 
 for the words that her husband had spoken to her. And he 
 went out from the purified place. 
 
 And his Majesty was sitting, making a good day with her: 
 she was at the table of his Majesty, and the King was exceed- 
 ing pleased with her. And she said to his Majesty, " Swear 
 
148 EGYPTIAN TALES 
 
 to me by God, saying, ' What thou shalt say, I will obey it for 
 thy sake.' ,: He hearkened unto all that she said, even this. 
 " Let me eat of the liver of the ox, because he is fit for naught." 
 Thus spake she to him. And the King was exceeding sad at 
 her words, the heart of Pharaoh grieved him greatly. And 
 after the land was lightened, and the next day appeared, they 
 proclaimed a great feast with offerings to the ox. And the 
 King sent one of the chief butchers of his Majesty, to cause 
 the ox to be sacrificed. And when he was sacrificed, as he 
 was upon the shoulders of the people, he shook his neck, and 
 he threw two drops of blood over against the two doors of his 
 Majesty. The one fell upon the one side, on the great door of 
 Pharaoh, and the other upon the other door. They grew as 
 two great Persea trees, and each of them was excellent. 
 
 And one went to tell unto his Majesty, " Two great Persea 
 trees have grown, as a great marvel of his Majesty, in the 
 night by the side of the great gate of his Majesty." And there 
 was rejoicing for them in all the land, and there were offerings 
 made to them. 
 
 And when the days were multiplied after these things, his 
 Majesty was adorned with the blue crown, with garlands of 
 flowers on his neck, and he was upon the chariot of pale gold, 
 and he went out from the palace to behold the Persea trees : 
 the princess also was going out with horses behind his Maj- 
 esty. And his Majesty sat beneath one of the Persea trees, 
 and it spake thus with his wife : " Oh thou deceitful one, I 
 am Bata, I am alive, though I have been evilly entreated. I 
 knew who caused the acacia to be cut down by Pharaoh at my 
 dwelling. I then became an ox, and thou causedst that I 
 should be killed." 
 
 And many days after these things the princess stood at the 
 table of Pharaoh, and the King was pleased with her. And 
 she said to his Majesty, " Swear to me by God, saying, ' That 
 which the princess shall say to me I will obey it for her.' " 
 And he hearkened unto all she said. And he commanded, 
 " Let these two Persea trees be cut down, and let them be 
 made into goodly planks." And he hearkened unto all she 
 said. And after this his Majesty sent skilful craftsmen, and 
 they cut down the Persea trees of Pharaoh ; and the princess, 
 the royal wife, was standing looking on, and they did all that 
 
SETNA AND THE MAGIC BOOK 149 
 
 was in her heart unto the trees. But a chip flew up, and it 
 entered into the mouth of the princess ; she swallowed it, and 
 after many days she bore a son. And one went to tell his 
 Majesty, " There is born to thee a son." And they brought 
 him, and gave to him a nurse and servants ; and there were re- 
 joicings in the whole land. And the King sat making a merry 
 day, as they were about the naming of him, and his Majesty 
 loved him exceedingly at that moment, and the King raised 
 him to be the royal son of Kush. 
 
 Now after the days had multiplied after these things, his 
 Majesty made him heir of all the land. And many days after 
 that, when he had fulfilled many years as heir, his Majesty 
 flew up to heaven. And the heir said, " Let my great nobles 
 of his Majesty be brought before me, that I may make them 
 to know all that has happened to me." And they brought also 
 before him his wife, and he judged with her before him, and 
 they agreed with him. They brought to him his elder brother ; 
 he made him hereditary prince in all his land. He was thirty 
 years King of Egypt, and he died, and his elder brother stood 
 in his place on the day of burial. 
 
 Excellently finished in peace, for the ka of the scribe of the 
 treasury Kagabu, of the treasury of Pharaoh, and for the scribe 
 Hora, and the scribe Meremapt. Written by the scribe Anena, 
 the owner of this roll. He who speaks against this roll, may 
 Tahuti smite him. 
 
 SETNA AND THE MAGIC BOOK 
 
 The mighty King User.maat.ra (Rameses the Great) had 
 a son named Setna Kha.em.uast who was a great scribe, 
 and very learned in all the ancient writings. And he 
 heard that the magic book of Thoth, by which a man may 
 enchant heaven and earth, and know the language of all 
 birds and beasts, was buried in the cemetery of Memphis. 
 And he went to search for it with his brother An.he.hor.eru ; 
 and when they found the tomb of the King's son, Na.nefer. 
 ka.ptah, son of the King of Upper and Lower Egypt, Mer. 
 neb.ptah, Setna opened it and went in. 
 
 Now in the tomb was Na.nefer.ka.ptah, and with him was 
 
150 EGYPTIAN TALES 
 
 the ka of his wife Ahura ; for though she was buried at Kop- 
 tos, her ka dwelt at Memphis with her husband, whom she 
 loved. And Setna saw them seated before their offerings, and 
 the book lay between them. And Na.nefer.ka.ptah said to 
 Setna, " Who are you that break into my tomb in this way ? " 
 He said, " I am Setna, son of the great King User.maat.ra, 
 living forever, and I come for that book which I see between 
 you." And Na.nefer.ka.ptah said, " It cannot be given to 
 you." Then said Setna, " But I will carry it away by force." 
 
 Then Ahura said to Setna, " Do not take this book ; for it 
 will bring trouble on you, as it has upon us. Listen to what 
 we have suffered for it." 
 
 ahura's tale 
 
 " We were the two children of the King Mer.neb.ptah, and 
 he loved us very much, for he had no others; and Na.nefer. 
 ka.ptah was in his palace as heir over all the land. And 
 when we were grown, the King said to the Queen, ' I will 
 marry Na.nefer.ka.ptah to the daughter of a general, and 
 Ahura to the son of another general.' And the Queen said, 
 ' No ; he is the heir, let him marry his sister, like the heir of 
 a king; none other is fit for him.' And the King said, 'That 
 is not fair; they had better be married to the children of the 
 general.' 
 
 " And the Queen said, ' It is you who are not dealing 
 rightly with me.' And the King answered, ' If I have no more 
 than these two children, is it right that they should marry one 
 another? I will marry Na.nefer.ka.ptah to the daughter of 
 an officer, and Ahura to the son of another officer. It has often 
 been done so in our family.' 
 
 " And at a time when there was a great feast before the 
 King, they came to fetch me to the feast. And I was very 
 troubled, and did not behave as I used to do. And the King 
 said to me, ' Ahura, have you sent someone to me about this 
 sorry matter, saying, " Let me be married to my elder 
 brother " ? ' I said to him, ' Well, let me marry the son of an 
 officer, and he marry the daughter of another officer, as it often 
 happens so in our family.' I laughed, and the King laughed. 
 And the King told the steward of the palace, ' Let them take 
 Ahura to the house of Na.nefer.ka.ptah to-night, and all kinds 
 
SETNA AND THE MAGIC BOOK 151 
 
 of good things with her/ So they brought me as a wife to the 
 house of Na.nefer.ka.ptah ; and the King ordered them to give 
 me presents of silver and gold, and things from the palace. 
 
 "And Na.nefer.ka.ptah passed a happy time with me, and 
 received all the presents from the palace; and we loved one 
 another. And when I expected a child, they told the King, 
 and he was most heartily glad ; and he sent me many things, 
 and a present of the best silver and gold and linen. And when 
 the time came, I bore this little child that is before you. And 
 they gave him the name of Mer-ab, and registered him in the 
 book of the ' House of life.' 
 
 " And when my brother Na.nefer.ka.ptah went to the ceme- 
 tery of Memphis, he did nothing on earth but read the writ- 
 ings that are in the catacombs of the kings, and the tablets 
 of the ' House of life/ and the inscriptions that are seen on 
 the monuments, and he worked hard on the writings. And 
 there was a priest there called Nesi-ptah ; and as Na.nefer.ka. 
 ptah went into a temple to pray, it happened that he went 
 behind this priest, and was reading the inscriptions that were 
 on the chapels of the gods. And the priest mocked him and 
 laughed. So Na.nefer.ka.ptah said to him, ' Why are you 
 laughing at me ? ' And he replied, ' I was not laughing at you, 
 or if I happened to do so, it was at your reading writings that 
 are worthless. If you wish so much to read writings, come 
 to me, and I will bring you to the place where the book is which 
 Thoth himself wrote with his own hand, and which will bring 
 you to the gods. When you read but two pages in this you 
 will enchant the heaven, the earth, the abyss, the mountains, 
 and the sea ; you shall know what the birds of the sky and the 
 crawling things are saying; you shall see the fishes of the 
 deep, for a divine power is there to bring them up out of the 
 depth. And when you read the second page, if you are in the 
 world of ghosts, you will become again in the shape you were 
 in on earth. You will see the sun shining in the sky, with all 
 the gods, and the full moon/ 
 
 " And Na.nefer.ka.ptah said : ' By the life of the King ! 
 Tell me of anything you want done and I'll do it for you, if 
 you will only send me where this book is/ And the priest 
 answered Na.nefer.ka.ptah, ' If you want to go to the place 
 where the book is, you must give me 100 pieces of silver for 
 
152 
 
 EGYPTIAN TALES 
 
 my funeral, and provide that they shall bury me as a rich 
 priest.' So Na.nefer.ka.ptah called his lad and told him to give 
 the priest ioo pieces of silver; and he made them do as he 
 wished, even everything that he asked for. Then the priest 
 said to Na.nefer.ka.ptah : ' This book is in the middle of the 
 river at Koptos, in an iron box ; in the iron box is a bronze 
 box ; in the bronze box is a sycamore box ; in the sycamore 
 box is an ivory and ebony box ; in the ivory and ebony box is 
 a silver box ; in the silver box is a golden box, and in that is 
 the book. It is twisted all round with snakes and scorpions 
 and all the other crawling things around the box in which the 
 book is ; and there is a deathless snake by the box.' And when 
 the priest told Na.nefer.ka.ptah, he did not know where on 
 earth he was, he was so much delighted. 
 
 " And when he came from the temple he told me all that 
 had happened to him. And he said : ' I shall go to Koptos, 
 for I must fetch this book ; I will not stay any longer in the 
 north/ And I said, ' Let me dissuade you, for you prepare 
 sorrow and you will bring me into trouble in the Thebaid.' 
 And I laid my hand on Na.nefer.ka.ptah, to keep him from 
 going to Koptos, but he would not listen to me ; and he went 
 to the King, and told the King all that the priest had said. 
 The King asked him, ' What is it that you want ? ' and he re- 
 plied, ' Let them give me the royal boat with its belongings, 
 for I will go to the south with Ahura and her little boy Mer-ab, 
 and fetch this book without delay/ So they gave him the 
 royal boat with its belongings, and we went with him to the 
 haven, and sailed from there up to Koptos. 
 
 " Then the priests of Isis of Koptos, and the high-priest of 
 Isis, came down to us without waiting, to meet Na.nefer.ka. 
 ptah, and their wives also came to me. We went into the tem- 
 ple of Isis and Harpokrates ; and Na.nefer.ka.ptah brought an 
 ox, a goose, and some wine, and made a burnt-offering and a 
 drink-offering before Isis of Koptos and Harpokrates. They 
 brought us to a very fine house, with all good things; and 
 Na.nefer.ka.ptah spent four days there and feasted with the 
 priests of Isis of Koptos, and the wives of the priests of Isis 
 also made holiday with me. 
 
 " And the morning of the fifth day came ; and Na.nefer.ka. 
 ptah called a priest to him, and made a magic cabin that was 
 
SETNA AND THE MAGIC BOOK 153 
 
 full of men and tackle. He put the spell upon it, and put life 
 in it, and gave them breath, and sank it in the water. He filled 
 the royal boat with sand, and took leave of me, and sailed from 
 the haven : and I sat by the river at Koptos that I might see 
 what would become of him. And he said, ' Workmen, work 
 for me, even at the place where the book is/ And they toiled 
 by night and by day; and when they had reached it in three 
 days, he threw the sand out, and made a shoal in the river. 
 And then he found on it entwined serpents and scorpions and 
 all kinds of crawling things around the box in which the book 
 was; and by it he found a deathless snake around the box. 
 And he laid the spell upon the entwined serpents and scorpions 
 and all kinds of crawling things which were around the box, 
 that they should not come out. And he went to the deathless 
 snake, and fought with him, and killed him; but he came to 
 life again, and took a new form. He then fought again with 
 him a second time ; but he came to life again, and took a third 
 form. He then cut him in two parts, and put sand between the 
 parts, that he should not appear again. 
 
 " Na.nefer.ka.ptah then went to the place where he found 
 the box. He uncovered a box of iron, and opened it ; he found 
 then a box of bronze, and opened that; then he found a box 
 of sycamore wood, and opened that; again, he found a box 
 of ivory and ebony, and opened that ; yet, he found a box of 
 silver, and opened that ; and then he found a box of gold ; he 
 opened that, and found the book in it. He took the book from 
 the golden box, and read a page of spells from it. He en- 
 chanted the heaven and the earth, the abyss, the mountains, 
 and the sea ; he knew what the birds of the sky, the fish of 
 the deep, and the beasts of the hills all said. He read another 
 page of the spells, and saw the sun shining in the sky, with 
 all the gods, the full moon, and the stars in their shapes ; he 
 saw the fishes of the deep, for a divine power was present that 
 brought them up from the water. He then read the spell upon 
 the workmen that he had made, and taken from the haven, 
 and said to them, ' Work for me, back to the place from which 
 I came/ And they toiled night and day, and so he came back 
 to the place where I sat by the river of Koptos; I had not 
 drunk nor eaten anything, and had done nothing on earth, but 
 sat like one who is gone to the grave. 
 
i 5 4 EGYPTIAN TALES 
 
 " I then told Na.nefer.ka.ptah that I wished to see this book, 
 for which we had taken so much trouble. He gave the book 
 into my hands ; and when I read a page of the spells in it I 
 also enchanted heaven and earth, the abyss, the mountains, 
 and the sea. I also knew what the birds of the sky, the fishes 
 of the deep, and the beasts of the hills all said. I read another 
 page of the spells, and I saw the sun shining in the sky with 
 all the gods, the full moon, and the stars in their shapes; I 
 saw the fishes of the deep, for a divine power was present that 
 brought them up from the water. As I could not write, I asked 
 Na.nefer.ka.ptah, who was a good writer, and a very learned 
 one ; he called for a new piece of papyrus, and wrote on it all 
 that was in the book before him. He dipped it in beer, and 
 washed it off in the liquid ; for he knew that if it were washed 
 off, and he drank it, he would know all that there was in the 
 writing. 
 
 " We returned back to Koptos the same day, and made a 
 feast before Isis of Koptos and Harpokrates. We then went 
 to the haven and sailed, and went northward of Koptos. And 
 as we went on Thoth discovered all that Na.nefer.ka.ptah had 
 done with the book ; and Thoth hastened to tell Ra, and said, 
 1 Now know that my book and my revelation are with Na. 
 nefer.ka.ptah, son of the King Mer.neb.ptah. He has forced 
 himself into my place, and robbed it, and seized my box with 
 the writings, and killed my guards who protected it.' And 
 Ra replied to him, * He is before you, take him and all his kin/ 
 He sent a power from heaven with the command, ' Do not let 
 Na.nefer.ka.ptah return safe to Memphis with all his kin.' 
 And after this hour, the little boy Mer-ab, going out from the 
 awning of the royal boat, fell into the river : he called on Ra, 
 and everybody who was on the bank raised a cry. Na.nefer. 
 ka.ptah went out of the cabin, and read the spell over him; 
 he brought his body up because a divine power brought him 
 to the surface. He read another spell over him, and made him 
 tell of all what happened to him, and of what Thoth had said 
 before Ra. 
 
 " We turned back with him to Koptos. We brought him 
 to the Good House, we fetched the people to him, and made 
 one embalm him ; and we buried him in his coffin in the ceme- 
 tery of Koptos like a great and noble person. 
 
SETNA AND THE MAGIC BOOK 155 
 
 " And Na.nefer.ka.ptah, my brother, said : ' Let us go down, 
 let us not delay, for the King has not yet heard of what has 
 happened to him, and his heart will be sad about it.' So we 
 went to the haven, we sailed, and did not stay to the north of 
 Koptos. When we were come to the place where the little 
 boy Mer-ab had fallen into the water, I went out from the 
 awning of the royal boat, and I fell into the river. They called 
 Na.nefer.ka.ptah, and he came out from the cabin of the royal 
 boat; he read a spell over me, and brought my body up, be- 
 cause a divine power brought me to the surface. He drew me 
 out, and read the spell over me, and made me tell him of all 
 that had happened to me, and of what Thoth had said before 
 Ra. Then he turned back with me to Koptos, he brought me 
 to the Good House, he fetched the people to me, and made one 
 embalm me, as great and noble people are buried, and laid me 
 in the tomb where Mer-ab my young child was. 
 
 " He turned to the haven, and sailed down, and delayed not 
 in the north of Koptos. When he was come to the place where 
 we fell into the river, he said to his heart : ' Shall I not better 
 turn back again to Koptos, that I may lie by them? For, if 
 not, when I go down to Memphis, and the King asks after his 
 children, what shall I say to him ? Can I tell him, " I have 
 taken your children to the Thebaid, and killed them, while I 
 remained alive, and I have come to Memphis still alive"?' 
 Then he made them bring him a linen cloth of striped byssus ; 
 he made a band, and bound the book firmly, and tied it upon 
 him. Na.nefer.ka.ptah then went out of the awning of the 
 royal boat and fell into the river. He cried on Ra; and all 
 those who were on the bank made an outcry, saying : ' Great 
 woe ! Sad woe ! Is he lost, that good scribe and able man that 
 has no equal ? ' 
 
 " The royal boat went on, without anyone on earth know- 
 ing where Na.nefer.ka.ptah was. It went on to Memphis, and 
 they told all this to the King. Then the King went down to 
 the royal boat in mourning, and all the soldiers and high- 
 priests of Ptah were in mourning, and all the officials and 
 courtiers. And when he saw Na.nefer.ka.ptah, who was in 
 the inner cabin of the royal boat — from his rank of high scribe 
 — he lifted him up. And they saw the book by him ; and the 
 King said, ' Let one hide this book that is with him/ And 
 
i 5 6 
 
 EGYPTIAN TALES 
 
 the officers of the King, the priests of Ptah, and the high- 
 priest of Ptah, said to the King, ' Our Lord, may the King 
 live as long as the sun ! Na.nefer.ka.ptah was a good scribe, 
 and a very skilful man.' And the King had him laid in his 
 Good House to the sixteenth day, and then had him wrapped 
 to the thirty-fifth day, and laid him out to the seventieth day, 
 and then had him put in his grave in his resting-place. 
 
 " I have now told you the sorrow which has come upon us 
 because of this book for which you ask, saying, ' Let it be 
 given to me.' You have no claim to it; and, indeed, for the 
 sake of it, we have given up our life on earth." 
 
 And Setna said to Ahura, " Give me the book which I see 
 between you and Na.nefer.ka.ptah; for if you do not I will 
 take it by force." Then Na.nefer.ka.ptah rose from his seat 
 and said : " Are you Setna, to whom my wife has told of all 
 these blows of fate, which you have not suffered? Can you 
 take this book by your skill as a good scribe ? If, indeed, you 
 can play games with me, let us play a game, then, of 52 points." 
 And Setna said, " I am ready," and the board and its 
 pieces were put before him. And Na.nefer.ka.ptah won a 
 game from Setna ; and he put the spell upon him, and defended 
 himself with the game board that was before him, and sunk 
 him into the ground above his feet. He did the same at the 
 second game, and won it from Setna, and sunk him into the 
 ground to his waist. He did the same at the third game, and 
 made him sink into the ground up to his ears. Then Setna 
 struck Na.nefer.ka.ptah a great blow with his hand. And 
 Setna called his brother An.he.hor.eru and said to him, " Make 
 haste and go up upon earth, and tell the King all that has hap- 
 pened to me, and bring me the talisman of my father Ptah, and 
 my magic books." 
 
 And he hurried up upon earth, and told the King all that 
 had happened to Setna. The King said, " Bring him the 
 talisman of his father Ptah, and his magic books." And An. 
 he.hor.eru hurried down into the tomb ; he laid the talisman on 
 Setna, and he sprang up again immediately. And then Setna 
 reached out his hand for the book, and took it. Then — as 
 Setna went out from the tomb — there went a Light before 
 him, and Darkness behind him. And Ahura wept at him, and 
 
SETNA AND THE MAGIC BOOK 157 
 
 she said : " Glory to the King of Darkness ! Hail to the King 
 of Light! all power is gone from the tomb." But Na.nefer. 
 ka.ptah said to Ahura : " Do not let your heart be sad ; I will 
 make him bring back this book, with a forked stick in his 
 hand, and a fire-pan on his head." And Setna went out from 
 the tomb, and it closed behind him as it was before. 
 
 Then Setna went to the King, and told him everything that 
 had happened to him with the book. And the King said to 
 Setna, " Take back the book to the grave of Na.nefer.ka.ptah, 
 like a prudent man, or else he will make you bring it with a 
 forked stick in your hand, and a fire-pan on your head." But 
 Setna would not listen to him ; and when Setna had unrolled 
 the book he did nothing on earth but read it to everybody. 
 
 [Here follows a story of how Setna, walking in the court of 
 the temple of Ptah, met Tabubua, a fascinating girl, daughter 
 of a priest of Bast, of Ankhtaui ; how she repelled his advances, 
 until she had beguiled him into giving up all his possessions, 
 and slaying his children. At the last she gives a fearful cry 
 and vanishes, leaving Setna bereft of even his clothes. This 
 would seem to be merely a dream, by the disappearance of 
 Tabubua, and by Setna finding his children alive after it all; 
 but on the other hand he comes to his senses in an unknown 
 place, and is so terrified as to be quite ready to make restitu- 
 tion to Na.nefer.ka.ptah. The episode, which is not creditable 
 to Egyptian society, seems to be intended for one of the vivid 
 dreams which the credulous readily accept as half realities.] 
 
 So Setna went to Memphis, and embraced his children for 
 that they were alive. And the King said to him, " Were you 
 not drunk to do so ? " Then Setna told all things that had 
 happened with Tabubua and Na.nefer.ka.ptah. And the King 
 said, " Setna, I have already lifted up my hand against you 
 before, and said, ' He will kill you if you do not take back the 
 book to the place you took it from/ But you have never lis- 
 tened to me till this hour. Now, then, take the book to Na. 
 nefer.ka.ptah, with a forked stick in your hand, and a fire-pan 
 on your head." 
 
 So Setna went out from before the King, with a forked stick 
 in his hand, and a fire-pan on his head. He went down to the 
 tomb in which was Na.nefer.ka.ptah. And Ahura said to him, 
 " It is Ptah, the great god, that has brought you back safe." 
 
i 5 8 EGYPTIAN TALES 
 
 Na.nefer.ka.ptah laughed, and he said, " This is the business 
 that I told you before. " And when Setna had praised Na. 
 nefcr.ka.ptah, he found it as the proverb says, " The sun was 
 in the whole tomb." And Ahura and Na.nefer.ka.ptah be- 
 sought Setna greatly. And Setna said, " Na.nefer.ka.ptah, is 
 it aught disgraceful (that you lay on me to do) ? " And Na. 
 nefer.ka.ptah said, " Setna, you know this, that Ahura and 
 Mer-ab, her child, behold! they are in Koptos; bring them 
 here into this tomb, by the skill of a good scribe. Let it be im- 
 pressed upon you to take pains, and to go to Koptos to bring 
 them here." Setna then went out from the tomb to the King, 
 and told the King all that Na.nefer.ka.ptah had told him. 
 
 The King said, " Setna, go to Koptos and bring back Ahura 
 and Mer-ab." He answered the King, " Let one give me the 
 royal boat and its belongings." And they gave him the royal 
 boat and its belongings, and he left the haven, and sailed with- 
 out stopping till he came to Koptos. 
 
 And they made this known to the priests of Isis at Koptos 
 and to the high-priest of Isis ; and behold they came down to 
 him, and gave him their hand to the shore. He went up with 
 them and entered into the temple of Isis of Koptos and of 
 Harpokrates. He ordered one to offer for him an ox, a goose, 
 and some wine, and he made a burnt-offering and a drink- 
 offering before Isis of Koptos and Harpokrates. He went to 
 the cemetery of Koptos with the priests of Isis and the high- 
 priest of Isis. They dug about for three days and three nights, 
 for they searched even in all the catacombs which were in the 
 cemetery of Koptos ; they turned over the steles of the scribes 
 of the " double house of life," and read the inscriptions that 
 they found on them. But they could not find the resting-place 
 of Ahura and Mer-ab. 
 
 Now Na.nefer.ka.ptah perceived that they could not find 
 the resting-place of Ahura and her child Mer-ab. So he raised 
 himself up as a venerable, very old, ancient, and came before 
 Setna. And Setna saw him, and Setna said to the ancient. 
 " You look like a very old man ; do you know where is the 
 resting-place of Ahura and her child Mer-ab?" The ancient 
 said to Setna : " It was told by the father of the father of my 
 father to the father of my father, and the father of my father 
 has told it to my father ; the resting-place of Ahura and of her 
 
TALES OF THE MAGICIANS 159 
 
 child Mer-ab is in a mound south of the town of Pehemato( ?) " 
 And Setna said to the ancient, " Perhaps we may do damage 
 to Pehemato, and you are ready to lead one to the town for 
 the sake of that." The ancient replied to Setna : " If one lis- 
 tens to me, shall he therefore destroy the town of Pehemato ! 
 If they do not find Ahura and her child Mer-ab under the 
 south corner of their town may I be disgraced." They at- 
 tended to the ancient, and found the resting-place of Ahura 
 and her child Mer-ab under the south corner of the town of 
 Pehemato. Setna laid them in the royal boat to bring them 
 as honored persons, and restored the town of Pehemato as it 
 originally was. And Na.nefer.ka.ptah made Setna to know 
 that it was he who had come to Koptos, to enable them to 
 find out where the resting-place was of Ahura and her child 
 Mer-ab. 
 
 So Setna left the haven in the royal boat, and sailed without 
 stopping, and reached Memphis with all the soldiers who were 
 with him. And when they told the King he came down to the 
 royal boat. He took them as honored persons escorted to the 
 catacombs, in which Na.nefer.ka.ptah was, and smoothed 
 down the ground over them. 
 
 This is the completed writing of the tale of Setna Kha.em. 
 uast, and Na.nefer.ka.ptah, and his wife Ahura, and their child 
 Mer-ab. It was written in the 35th year, the month Tybi. 
 
 TALES OF THE MAGICIANS 
 
 One day, when King Khufu reigned over all the land, he 
 said to his chancellor, who stood before him, " Go call me 
 my sons and my councillors, that I may ask of them a thing." 
 And his sons and his councillors came and stood before him, 
 and he said to them, " Know ye a man who can tell me tales 
 of the deeds of the magicians ? " 
 
 Then the royal son Khafra stood forth and said, " I will tell 
 thy Majesty a tale of the days of thy forefather Nebka, the 
 blessed ; of what came to pass when he went into the temple of 
 Ptah of Ankhtaui." 
 
!6o EGYPTIAN TALES 
 
 KHAFRA S TALE 
 
 " His Majesty was walking unto the temple of Ptah, and 
 went unto the house of the chief reciter Uba-aner, with his 
 train. Now when the wife of Uba-aner saw a page, among 
 those who stood behind the King, her heart longed after him ; 
 and she sent her servant unto him, with a present of a box 
 full of garments. 
 
 " And he came then with the servant. Now there was a 
 lodge in the garden of Uba-aner ; and one day the page said 
 to the wife of Uba-aner, ' In the garden of Uba-aner there is 
 now a lodge ; behold, let us therein take our pleasure.' So 
 the wife of Uba-aner sent to the steward who had charge over 
 the garden, saying, ' Let the lodge which is in the garden be 
 made ready.' And she remained there, and rested and drank 
 with the page until the sun went down. 
 
 " And when the even was now come the page went forth 
 to bathe. And the steward said, ' I must go and tell Uba-aner 
 of this matter.' Now when this day was past, and another 
 day came, then went the steward to Uba-aner, and told him 
 of all these things. 
 
 " Then said Uba-aner, ' Bring me my casket of ebony and 
 electrum.' And they brought it ; and he fashioned a crocodile 
 of wax, seven fingers long: and he enchanted it, and said, 
 * When the page comes and bathes in my lake, seize on him.' 
 And he gave it to the steward, and said to him, ' When the 
 page shall go down into the lake to bathe, as he is daily wont 
 to do, then throw in this crocodile behind him.' And the 
 steward went forth bearing the crocodile. 
 
 " And the wife of Uba-aner sent to the steward who had 
 charge over the garden, saying, ' Let the lodge which is in 
 the garden be made ready, for I come to tarry there.' 
 
 " And the lodge was prepared with all good things ; and 
 she came and made merry therein with the page. And when 
 the even was now come, the page went forth to bathe as he 
 was wont to do. And the steward cast in the wax crocodile 
 after him into the water ; and, behold ! it became a great croco- 
 dile seven cubits in length, and it seized on the page. 
 
 " And Uba-aner abode yet seven days with the King of 
 
TALES OF THE MAGICIANS 161 
 
 Upper and Lower Egypt, Nebka, the blessed, while the page 
 was stifled in the crocodile. And after the seven days were 
 passed, the King of Upper and Lower Egypt, Nebka, the 
 blessed, went forth, and Uba-aner went before him. 
 
 " And Uba-aner said unto his Majesty, ' Will your Majesty 
 come and see this wonder that has come to pass in your days 
 unto a page ? ' And the King went with Uba-aner. And 
 Uba-aner called unto the crocodile and said, ' Bring forth the 
 page.' And the crocodile came forth from the lake with the 
 page. Uba-aner said unto the King, ' Behold, whatever I 
 command this crocodile he will do it.' And his Majesty said, 
 ' I pray you send back this crocodile.' And Uba-aner stooped 
 and took up the crocodile, and it became in his hand a croco- 
 dile of wax. And then Uba-aner told the King that which had 
 passed in his house with the page and his wife. And his 
 Majesty said unto the crocodile, ' Take to thee thy prey/ 
 And the crocodile plunged into the lake with his prey, and no 
 man knew whither he went. 
 
 " And his Majesty the King of Upper and Lower Egypt, 
 Nebka, the blessed, commanded, and they brought forth the 
 wife of L'ba-aner to the north side of the harem, and burned 
 her with fire, and cast her ashes in the river. 
 
 " This is a wonder that came to pass in the days of thy fore- 
 father the King of Upper and Lower Egypt, Nebka, of the 
 acts of the chief reciter Uba-aner." 
 
 His Majesty the King of Upper and Lower Egypt, Khufu, 
 then said, " Let there be presented to the King Nebka, the 
 blessed, 1,000 loaves, ioo draughts of beer, an ox, two jars of 
 incense ; and let there be presented a loaf, a jar of beer, a jar 
 of incense and a piece of meat to the chief reciter Uba-aner ; 
 for I have seen the token of his learning." And they did all 
 things as his Majesty commanded. 
 
 bau-f-ra's tale 
 
 The royal son Bau-f-ra then stood forth and spake. He 
 said, " I will tell thy Majesty of a wonder which came to pass 
 in the days of thy father Seneferu, the blessed, of the deeds 
 of the chief reciter Zazamankh. One day King Seneferu, be- 
 ing weary, went throughout his palace seeking for a pleasure 
 
!62 EGYPTIAN TALES 
 
 to lighten his heart, but he found none. And he said, ' Haste, 
 and bring before me the chief reciter and scribe of the rolls 
 Zazamankh ; ' and they straightway brought him. And the 
 King said, * I have sought in my palace for some delight, but 
 I have found none.' Then said Zazamankh to him, ' Let thy 
 Majesty go upon the lake of the palace, and let there be made 
 ready a boat, with all the fair maidens of the harem of thy 
 palace; and the heart of thy Majesty shall be refreshed with 
 the sight, in seeing their rowing up and down the water, and 
 seeing the goodly pools of the birds upon the lake, and be- 
 holding its sweet fields and grassy shores ; thus will thy heart 
 be lightened.. And I also will go with thee. Bring me twenty 
 oars of ebony inlaid with gold, with blades of light wood in- 
 laid with electrum ; and bring me twenty maidens, fair in their 
 limbs, their bosoms, and their hair, all virgins ; and bring me 
 twenty nets, and give these nets unto the maidens' for their 
 garments.' And they did according to all the commands of 
 his Majesty. 
 
 " And they rowed down the stream and up the stream, and 
 the heart of his Majesty was glad with the sight of their row- 
 ing. But one of them at the steering struck her hair, and her 
 jewel of new malachite fell into the water. And she ceased 
 her song, and rowed not; and her companions ceased, and 
 rowed not. And his Majesty said, ' Row you not further?' 
 And they replied, ' Our little steerer here stays and rows not.' 
 His Majesty then said to her, ' Wherefore rowest thou not ? ' 
 She replied, 'It is for my jewel of new malachite which is 
 fallen in the water.' And he said to her, ' Row on, for be- 
 hold I will replace it.' And she answered, ' But I want my 
 own piece back in its setting.' And his Majesty said, ' Haste, 
 bring me the chief reciter Zazamankh,' and they brought him. 
 And his Majesty said, ' Zazamankh, my brother, I have done 
 as thou sayedst, and the heart of his Majesty is refreshed with 
 the sight of their rowing. But now a jewel of new malachite 
 of one of the little ones is fallen in the water, and she ceases 
 and rows not, and she has spoiled the rowing of her side. 
 And I said to her, " Wherefore rowest thou not ? " and she 
 answered to me, " It is for my jewel of new malachite which 
 is fallen in the water." I replied to her, " Row on, for behold 
 
TALES OF THE MAGICIANS 163 
 
 I will replace it ; " and she answered to me, " But I want my 
 own piece again back in its setting." : Then the chief reciter 
 Zazamankh spake his magic speech. And he placed one part 
 of the waters of the lake upon the other, and discovered the 
 jewel lying upon a shard ; and he took it up and gave it unto 
 its mistress. And the water, which was twelve cubits deep 
 in the middle, reached now to twenty-four cubits after he turned 
 it. And he spake, and used his magic speech ; and he brought 
 again the water of the lake to its place. And his Majesty 
 spent a joyful day with the whole of the royal house. Then 
 rewarded he the chief reciter Zazamankh with all good things. 
 Behold, this is a wonder that came to pass in the days of thy 
 father, the King of Upper and Lower Egypt, Seneferu, of the 
 deeds of the chief reciter, the scribe of the rolls, Zazamankh. ,, 
 Then said the majesty of the King of Upper and Lower 
 Egypt, Khufu, the blessed, " Let there be presented an offer- 
 ing of 1,000 cakes, 100 draughts of beer, an ox, and two jars 
 of incense to the King of Upper and Lower Egypt, Seneferu, 
 the blessed ; and let there be given a loaf, a jar of beer, and a 
 jar of incense to the chief reciter, the scribe of the rolls, Zaza- 
 mankh ; for I have seen the token of his learning." And they 
 did all things as his Majesty commanded. 
 
 hordedef's tale 
 
 The royal son Hordedef then stood forth and spake. He 
 said : " Hitherto hast thou only heard tokens of those who 
 have gone before, and of which no man knoweth their truth. 
 But I will show thy Majesty a man of thine own days." And 
 his Majesty said, "Who is he, Hordedef?" And the royal 
 son Hordedef answered, " It is a certain man named Dedi, 
 who dwells at Dedsneferu. He is a man of no years old; 
 and he eats 500 loaves of bread and a side of beef, and drinks 
 100 draughts of beer, unto this day. He knows how to re- 
 store the head that is smitten off ; he knows how to cause the 
 lion to follow him trailing his halter on the ground ; he knows 
 the designs of the dwelling of Tahuti. The majesty of the 
 King of Upper and Lower Egypt, Khufu, the blessed, has 
 long sought for the designs of the dwelling of Tahuti, that he 
 may make the like of them in his pyramid." 
 
i6 4 EGYPTIAN TALES 
 
 And his Majesty said, " Thou, thyself, Hordedef, my son, 
 bring him to me." Then were the ships made ready for the 
 King's son Hordedef, and he went up the stream to Deds- 
 neferu. And when the ships had moored at the hayen, he 
 landed, and sat him in a litter of ebony, the poles of which 
 were of cedar wood overlaid with gold. Now when he drew 
 near to Dedi, they set down the litter. And he arose to greet 
 Dedi, and found him lying on a palmstick couch at the door 
 of his house ; one servant held his head and rubbed him, and 
 another rubbed his feet. 
 
 And the King's son Hordedef said, " Thy state is that of 
 one who lives to good old age ; for old age is the end of our 
 voyage, the time of embalming, the time of burial. Lie, then, 
 in the sun, free of infirmities, without the babble of dotage: 
 this is the salutation to worthy age. I come from far to call 
 thee, with a message from my father Khufu, the blessed, for 
 thou shalt eat of the best which the King gives, and of the 
 food which those have who follow after him ; that he may bring 
 thee in good estate to thy fathers who are in the tomb." 
 
 And Dedi replied to him : " Peace to thee ! Peace to thee ! 
 Hordedef, son of the King, beloved of his father. May thy 
 father Khufu, the blessed, praise thee, may he advance thee 
 among the elders, may thy ka prevail against the enemy, may 
 thy soul know the right road to the gate of him who clothes 
 the afflicted ; this is the salutation to the King's son." Then 
 the King's son, Hordedef, stretched forth his hands to him, 
 and raised him up, and went with him to the haven, giving 
 unto him his arm. Then said Dedi, " Let there be given me 
 a boat, to bring me my youths and my books." And they 
 made ready for him two boats with their rowers. And Dedi 
 went down the river in the barge in which was the King's son, 
 Hordedef. And when he had reached the palace, the King's 
 son, Hordedef, entered in to give account unto his Majesty 
 the King of Upper and Lower Egypt, Khufu, the blessed. 
 Then said the King's son Hordedef, " O King, life, wealth, 
 and health! My lord, I have brought Dedi." His Majesty 
 replied, " Bring him to me speedily." And his Majesty went 
 into the hall of columns of Pharaoh (life, wealth, and health), 
 and Dedi was led before him. And his Majesty said, " Where- 
 
TALES OF THE MAGICIANS 165 
 
 fore is it, Dedi, that I have not yet seen thee ? n And Dedi 
 answered : " He who is called it is that comes ; the King (life, 
 wealth, and health) calls me, and behold I come." And his 
 Majesty said, " Is it true, that which men say, that thou canst 
 restore the head which is smitten off ? " And Dedi replied, 
 " Truly, I know that, O King (life, wealth, and health), my 
 lord." And his Majesty said, " Let one bring me a prisoner 
 who is in prison, that his punishment may be fulfilled." And 
 Dedi said: " Let it not be a man, O King, my lord; behold 
 we do not. even thus to our cattle." And a duck was brought 
 unto him, and its head was cut off. And the duck was laid 
 on the west side of the hall, and its head on the east side of 
 the hall. And Dedi spake his magic speech. And the duck 
 fluttered along the ground, and its head came likewise; and 
 when it had come part to part the duck stood and quacked. 
 And they brought likewise a goose before him, and he did even 
 so unto it. His Majesty caused an ox to be brought, and its 
 head Cast on the ground. And Dedi spake his magic speech. 
 And the ox stood upright behind him, and followed him with 
 his halter trailing on the ground. 
 
 And King Khufu said, " And is it true what is said, that thou 
 knowest the number of the designs of the dwelling of Tahuti ? " 
 And Dedi replied, " Pardon me, I know not their number, O 
 King (life, wealth, and health), but I know where they are." 
 And his Majesty said, " Where is that?" And Dedi replied: 
 " There is a chest of whetstone in a chamber named the plan- 
 room, in Heliopolis; they are in this chest." And Dedi said 
 further unto him, " O King (life, wealth, and health), my lord, 
 it is not I that is to bring them to thee." And his Majesty said, 
 " Who, then, is it that shall bring them to me? " And Dedi 
 answered to him, " It is the eldest of the three children who are 
 in the body of Rud-didet who shall bring them to thee." And 
 his Majesty said : " Would that it may be as thou sayest ! 
 And who is this Rud-didet?" And Dedi replied: "She is 
 the wife of a priest of Ra, lord of Sakhebu. And she has con- 
 ceived these three sons by Ra, lord of Sakhebu, and the god 
 has promised her that they shall fulfil this noble office (of 
 reigning) over all this land, and that the eldest of them shall 
 be high-priest in Heliopolis." And his Majesty's Heart be- 
 
1 66 EGYPTIAN TALES 
 
 came troubled for this ; but Dedi spake unto him : " What is 
 this that thou thinkest, O King (life, wealth, health), my lord ? 
 Is it because of these three children ? I tell thee thy son shall 
 reign, and thy son's son, and then one of them." His Majesty 
 said, " And when shall Rud-didet bear these ? " And he re- 
 plied, " She shall bear them on the twenty-fifth of the month 
 Tybi." And his Majesty said, " When the banks of the canal 
 of Letopolis are cut, I will walk there that I may see the temple 
 of Ra, lord of Sakhebu." And Dedi replied, " Then I will 
 cause that there be four cubits of water by the banks of the 
 canal of Letopolis." When his Majesty returned to his palace, 
 his Majesty said : " Let them place Dedi in the house of the 
 royal son Hordedef, that he may dwell with him, and let them 
 give him a daily portion of 1,000 loaves, ioo draughts of beer, 
 an ox, and ioo bunches of onions." And they did everything 
 as his Majesty commanded. 
 
 And one day it came to pass that Rud-didet felt the pains of 
 birth. And the majesty of Ra, Lord of Sakhebu, said unto 
 Isis, to Nebhat, to Meskhent, to Hakt, and to Khnumu : " Go 
 ye, and deliver Rud-didet of these three children that she shall 
 bear, who are to fulfil this noble office over all this land ; that 
 they may build up your temples, furnish your altars with offer- 
 ings, supply your tables of libation, and increase your endow- 
 ments." Then went these deities ; their fashion they made as 
 that of dancing-girls, and Khnumu was with them as a porter. 
 They drew near unto the house of Ra-user, and found him 
 standing, with his girdle fallen. And they played before him 
 with their instruments of music. But he said unto them, " My 
 ladies, behold, here is a woman who feels the pains of birth." 
 They said to him, " Let us see her, for we know how to help 
 her." And he replied, " Come, then." And they entered in 
 straightway to Rud-didet, and they closed the door on her 
 and on themselves. Then Isis stood before her, and Nebhat 
 stood behind her, and Hakt helped her. And Isis said, " O 
 child, by thy name of User-ref, do not do violence." And 
 the child came upon her hands, as a child of a cubit ; its bones 
 were strong, the beauty of its limbs was like gold, and its hair 
 was like true lapis-lazuli. They washed him, and prepared 
 him, and placed him on a carpet on the brickwork. Then 
 
TALES OF THE MAGICIANS 167 
 
 Meskhent approached him and said, " This is a king who shall 
 reign over all the land." And Khnumu gave strength to his 
 limbs. Then Isis stood before her, and Nebhat stood behind 
 her, and Hakt helped her. And Isis said, " O child, by thy 
 name of Sah-ra, stay not in her." Then the child came upon 
 her hands, a child of a cubit ; its bones were strong, the beauty 
 of its limbs was like gold, and its hair was like true lapis-lazuli. 
 They washed him, and prepared him, and laid him on a carpet 
 on the brickwork. Then Meskhent approached him and said, 
 " This is a king who shall reign over all the land." And 
 Khnumu gave strength to his limbs. Then Isis stood before 
 her, and Nebhat stood behind her, and Hakt helped her. And 
 Isis said, " O child, by thy name of Kaku, remain not in dark- 
 ness in her." And the child came upon her hands, a child of a 
 cubit ; its bones were strong, the beauty of its limbs was like 
 gold, and its hair was like true lapis-lazuli. And Meskhent 
 approached him and said, " This is a king who shall reign 
 over all the land." And Khnumu gave strength to his limbs. 
 And they washed him, and prepared him, and laid him on a 
 carpet on the brickwork. 
 
 And the deities went out, having delivered Rud-didet of the 
 three children. And they said, " Rejoice ! O Ra-user, for be- 
 hold three children are born unto thee." And he said unto 
 them, " My ladies, and what shall I give unto ye ? Behold, 
 give this bushel of barley here unto your porter, that ye may 
 take it as your reward to the brew-house." And Khnumu 
 loaded himself with the bushel of barley. And they went 
 away toward the place from which they came. And Isis spake 
 unto these goddesses, and said, " Wherefore have we come 
 without doing a marvel for these children, that we may tell 
 it to their father who has sent us ? " Then made they the 
 divine diadems of the King (life, wealth, and health), and laid 
 them in the bushel of barley. And they caused the clouds to 
 come with wind and rain ; and they turned back again unto the 
 house. And they said, " Let us put this barley in a closed 
 chamber, sealed up, until we return northward, dancing." 
 And they placed the barley in a close chamber. 
 
 And Rud-didet purified herself, with a purification of four- 
 teen days. And she said to her handmaid, " Is the house made 
 
X 6S EGYPTIAN TALES 
 
 ready ? " And she replied, " All things are made ready, but 
 the brewing barley is not yet brought." And Rud-didet said, 
 "Wherefore is the brewing barley not yet brought?" And 
 the servant answered, " It would all of it long since be ready 
 if the barley had not been given to the dancing-girls, and lay 
 in the chamber under their seal." Rud-didet said, " Go down, 
 and bring of it, and Ra-user shall give them in its stead when 
 he shall come." And the handmaid went, and opened the 
 chamber. And she heard talking and singing, music and 
 dancing, quavering, and all things which are performed for a 
 king in his chamber. And she returned and told to Rud-didet 
 all that she had heard. And she went through the chamber, 
 but she found not the place where the sound was. And she 
 laid her temple to the sack, and found that the sounds were 
 in it. She placed it in a chest, and put that in another locker, 
 and tied it fast with leather, and laid it in the storeroom, 
 where the things were, and sealed it. And Ra-user came re- 
 turning from the field ; and Rud-didet repeated unto him these 
 things ; and his heart was glad above all things ; and they sat 
 down and made a joyful day. 
 
 And after these days it came to pass that Rud-didet was 
 wroth with her servant, and beat her with stripes. And the 
 servant said unto those that were in the house : " Shall it be 
 done thus unto me? She has borne three kings, and I will 
 go and tell this to his Majesty King Khufu the blessed." And 
 she went, and found the eldest brother of her mother, who 
 was binding his flax on the floor. And he said to her, 
 " Whither goest thou, my little maid ? " And she told him 
 of all these things. And her brother said to her : " Where- 
 fore comest thou thus to me ? Shall I agree to treachery ? " 
 And he took a bunch of the flax to her, and laid on her a 
 violent blow. And the servant went to fetch a handful of 
 water, and a crocodile carried her away. 
 
 Her uncle went therefore to tell of this to Rud-didet; 
 and he found Rud-didet sitting, her head on her knees, and 
 her heart beyond measure sad. And he said to her, " My 
 lady, why makest thou thy heart thus ? " And she answered, 
 " It is because of this little wretch that was in the house ; be- 
 hold she went out saying, ' I will go and tell it.' " And he 
 
THE PEASANT AND THE WORKMAN 169 
 
 bowed his head unto the ground, and said, " My lady, she 
 came and told me of these things, and made her complaint 
 unto me; and I laid on her a violent blow. And she went 
 forth to draw water, and a crocodile carried her away/' 
 (The rest of the tale is lost.) 
 
 THE PEASANT AND THE WORKMAN. 
 
 There dwelt in the Sekhet Hemat — or Salt Country — 
 a peasant called the Sekhti, with his wife and children, 
 his asses and his dogs; and he trafficked in all good things 
 of the Sekhet Hemat to Henenseten. Behold now he went 
 with rushes, natron, and salt, with wood and pods, with 
 stones and seeds, and all good products of the Sekhet Hemat. 
 And this Sekhti journeyed to the south unto Henenseten ; and 
 when he came to the lands of the house of Fefa, north of 
 Denat, he found a man there standing on the bank, a man 
 called Hemti — the workman — son of a man called Asri, who 
 was a serf of the high-steward Meruitensa. Now said this 
 Hemti, when he saw the asses of Sekhti, that were pleasing in 
 his eyes, " Oh that some good god would grant me to steal 
 away the goods of Sekhti from him ! " 
 
 Now the Hemti's house was by the dike of the tow-path, 
 which was straightened, and not wide, as much as the width 
 of a waistcloth: on the one side of it was the water, and on 
 the other side of it grew his corn. Hemti said then to his 
 servant, " Hasten ! bring me a shawl from the house," and 
 it was brought instantly. Then spread he out this shawl 
 on the face of the dike, and it lay with its fastening on the 
 water and its fringe on the corn. 
 
 Now Sekhti approached along the path used by all men. 
 Said Hemti : " Have a care, Sekhti ! you are not going to 
 trample on my clothes ! " Said Sekhti, " I will do as you 
 like, I will pass carefully." Then went he up on the higher 
 side. But Hemti said, " Go you over my corn, instead of 
 the path ? " Said Sekhti : "I am going carefully ; this high 
 field of corn is not my choice, but you have stopped your 
 path with your clothes, and will you then not let us pass 
 by the side of the path ? " And one of the asses filled its 
 
i 7 o EGYPTIAN TALES 
 
 mouth with a cluster of corn. Said Hemti : " Look you, I 
 shall take away your ass, Sekhti, for eating my corn; be- 
 hold it will have to pay according to the amount of the 
 injury." Said Sekhti: "I am going carefully; the one way 
 is stopped, therefore took I my ass by the inclosed ground; 
 and do you seize it for filling its mouth with a cluster of corn ? 
 Moreover, I know unto whom this domain belongs, even unto 
 the lord steward Meruitensa. He it is who smites every 
 robber in this whole land; and shall I then be robbed in his 
 domain ? " 
 
 Said Hemti, " This is the proverb which men speak : ' A 
 poor man's name is only his own matter.' I am he of whom 
 you spake, even the lord steward of whom you think." 
 Thereon he took to him branches of green tamarisk and 
 scourged all his limbs, took his asses, and drave them into 
 the pasture. And Sekhti wept very greatly, by reason of the 
 pain of what he had suffered. Said Hemti, " Lift not up your 
 voice, Sekhti, or you shall go to the demon of silence." Sekhti 
 answered : " You beat me, you steal my goods, and now 
 would take away even my voice, O demon of silence ! If you 
 will restore my goods, then will I cease to cry out at your 
 violence." 
 
 Sekhti stayed the whole day petitioning Hemti, but he would 
 not give ear unto him. And Sekhti went his way to Khenen- 
 suten to complain to the lord steward Meruitensa. He found 
 him coming out from the door of his house to embark on his 
 boat, that he might go to the judgment-hall. Sekhti said: 
 " Ho ! turn, that I may please thy heart with this discourse. 
 Now at this time let one of thy followers, whom thou wilt, 
 come to me that I may send him to thee concerning it." The 
 lord steward Meruitensa made his follower, whom he chose, 
 go straight unto him, and Sekhti sent him back with an ac- 
 count of all these matters. Then the lord steward Meruitensa 
 accused Hemti unto the nobles who sat with him; and they 
 said unto him : " By your leave : As to this Sekhti of yours, 
 let him bring a witness, Behold thou it is our custom with our 
 Sekhtis ; witnesses come with them ; behold, that is our cus- 
 tom. Then it will be fitting to beat this Hemti for a trifle of 
 natron and a trifle of salt; if he is commanded to pay for it, 
 he will pay for it." But the high steward Meruitensa held his 
 
THE PEASANT AND THE WORKMAN 171 
 
 peace; for he would not reply unto these nobles, but would 
 reply unto the Sekhti. 
 
 Now Sekhti came to appeal to the lord steward Meruitensa, 
 and said, " O my lord steward, greatest of the great, guide of 
 the needy: 
 
 When thou embarkest on the lake of truth — 
 
 Mayest thou sail upon it with a fair wind ; 
 
 May thy mainsail not fly loose. 
 
 May there not be lamentation in thy cabin ; 
 
 May not misfortune come after thee. 
 
 May not thy mainstays be snapped ; 
 
 Mayest thou not run aground. 
 
 May not the wave seize thee ; 
 
 Mayest thou not taste the impurities of the river ; 
 
 Mayest thou not see the face of fear. 
 
 May the fish come to thee without escape ; 
 
 Mayest thou reach unto plump water-fowl. 
 
 For thou art the orphan's father, the widow's husband, 
 
 The desolate woman's brother, the garment of the motherless. 
 
 Let me celebrate thy name in this land for every virtue. 
 
 A guide without greediness of heart ; 
 
 A great one without any meanness. 
 
 Destroying deceit, encouraging justice ; 
 Coming to the cry, and allowing utterance. 
 
 Let me speak, do thou hear and do justice ; 
 O praised ! whom the praised ones praise. 
 
 Abolish oppression, behold me, I am overladen, 
 Reckon with me, behold me defrauded." 
 
 Now the Sekhti made this speech in the time of the majesty 
 of the King Neb-ka-n-ra, blessed. The lord steward Meru- 
 itensa went away straight to the King and said : " My lord, 
 I have found one of these Sekhti, excellent of speech, in very 
 truth; stolen are his goods, and he has come to complain to 
 me of the matter." 
 
 His Majesty said : " As thou wishest that I may see health ! 
 lengthen out his complaint, without replying to any of his 
 speeches. He who desireth him to continue speaking should 
 be silent; behold, bring us his words in writing, that we may 
 listen to them. But provide for his wife and his children, and 
 
172 
 
 EGYPTIAN TALES 
 
 let the Sekhti himself also have a living. Thou must cause 
 one to give him his portion without letting him know that 
 thou art he who is giving it to him." 
 
 There were given to him four loaves and two draughts 
 of beer each day; which the lord steward Meruitensa pro- 
 vided for him, giving it to a friend of his, who furnished it 
 unto him. Then the lord steward Meruitensa sent the gover- 
 nor of the Sekhet Hemat to make provision for the wife of the 
 Sekhti, three rations of corn each day. 
 
 Then came the Sekhti a second time, and even a third time, 
 unto the lord steward Meruitensa ; but he told two of his fol- 
 lowers to go unto the Sekhti, and seize on him, and beat him 
 with staves. But he came again unto him, even unto six times, 
 and said: 
 
 " My Lord Steward — 
 Destroying deceit, and encouraging justice ; 
 Raising up every good thing, and crushing every evil ; 
 As plenty comes removing famine, 
 As clothing covers nakedness, 
 As clear sky after storm warms the shivering ; 
 As fire cooks that which is raw, 
 As water quenches the thirst ; 
 
 Look with thy face upon my lot ; do not covet, but content me without 
 fail ; do the right and do not evil," 
 
 But yet Meruitensa would not hearken unto his complaint; 
 and the Sekhti came yet, and yet again, even unto the ninth 
 time. Then the lord steward told two of his followers to go 
 unto the Sekhti; and the Sekhti feared that he should be 
 beaten as at the third request. But the lord steward Meru- 
 itensa then said unto him : " Fear not, Sekhti, for what thou 
 hast done. The Sekhti has made many speeches, delightful 
 to the heart of his Majesty, and I take an oath — as I eat bread, 
 and as I drink water — that thou shalt be remembered to eter- 
 nity." Said the lord steward, " Moreover, thou shalt be satis- 
 fied when thou shalt hear of thy complaints." He caused to 
 be written on a clean roll of papyrus each petition to the end, 
 and the lord steward Meruitensa sent it to the majesty of the 
 King Neb-ka-n-ra, blessed, and it was good to him more than 
 anything that is in the whole land: but his Majesty said to 
 Meruitensa : " Judge it thyself ; I do not desire it." 
 
THE SHIPWRECKED SAILOR 173 
 
 The lord steward Meruitensa made two of his followers to 
 go to the Sekhet Hemat, and bring a list of the household of 
 the Sekhti; and its amount was six persons, beside his oxen 
 and his goats, his wheat and his barley, his asses and his 
 dogs ; and moreover he gave all that which belonged unto the 
 Hemti to the Sekhti, even all his property and his officers, 
 and the Sekhti was beloved of the King more than all his 
 overseers, and ate of all the good things of the King, with 
 all his household. 
 
 THE SHIPWRECKED SAILOR 
 
 The wise servant said : " Let thy heart be satisfied, O 
 my lord, for that we have come back to the country; after 
 we have long been on board, and rowed much, the prow has 
 at last touched land. All the people rejoice, and embrace us 
 one after another. Moreover, we have come back in good 
 health, and not a man is lacking; although we have been 
 to the ends of Wawat, and gone through the land of Sen- 
 mut, we have returned in peace, and our land — behold, we 
 have come back to it. Hear me; my lord ; I have no other ref- 
 uge. Wash thee, and turn the water over thy fingers; then 
 go and tell the tale to the Majesty." 
 
 His lord replied : " Thy heart continues still its wandering 
 words! but although the mouth of a man may save him, his 
 words may also cover his face with confusion. Wilt thou do 
 then as thy heart moves thee? This that thou wilt say, tell 
 quietly." 
 
 The sailor then answered : " Now I shall tell that which 
 has happened to me, to my very self. I was going to the 
 mines of Pharaoh, and I went down on the sea on a ship of 
 150 cubits long and forty cubits wide, with 150 sailors of the 
 best of Egypt, who had seen heaven and earth, and whose 
 hearts were stronger than lions. They had said that the wind 
 would not be contrary, or that there would be none. But as 
 we approached the land the wind arose, and threw up waves 
 eight cubits high. As for me, I seized a piece of wood; but 
 those who were in the vessel perished, without one remaining. 
 A wave threw me on an island, after that I had been three 
 
I74 EGYPTIAN TALES 
 
 days alone, without a companion beside my own heart. I laid 
 me in a thicket, and the shadow covered me. Then stretched 
 I my limbs to try to find something for my mouth. I found 
 there figs and grapes, all manner of good herbs, berries and 
 grain, melons of all kinds, fishes and birds. Nothing was 
 lacking. And I satisfied myself; and left on the ground that 
 which was over, of what my arms had been filled withal. I 
 dug a pit, I lighted a fire, and I made a burnt-offering unto the 
 gods. 
 
 " Suddenly I heard a noise as of thunder, which I thought 
 to be that of a wave of the sea. The trees shook, and the earth 
 was moved. I uncovered my face, and I saw that a serpent 
 drew near. He was thirty cubits long, and his beard greater 
 than two cubits; his body was as overlaid with gold, and 
 his color as that of true lazuli. He coiled himself before me. 
 
 " Then he opened his mouth, while that I lay on my face 
 before him, and he said to me : ' What has brought thee, 
 what has brought thee, little one, what has brought thee? If 
 thou sayest not speedily what has brought thee to this isle, 
 I will make thee know thyself; as a flame thou shalt vanish, 
 if thou tellest me not something I had not heard, or which I 
 knew not, before thee.' 
 
 " Then he took me in his mouth and carried me to his rest- 
 ing-place, and laid me down without any hurt. I was whole 
 and sound, and nothing was gone from me. Then he opened 
 his mouth against me, while that I lay on my face before him, 
 and he said, ' What has brought thee, what has brought thee, 
 little one, what has brought thee to this isle which is in the sea, 
 and of which the shores are in the midst of the waves ? ' 
 
 " Then I replied to him, and holding my arms low before 
 him, I said to him : ' I was embarked for the mines by the 
 order of the majesty, in a ship; 150 cubits was its length, and 
 the width of it forty cubits. It had 150 sailors of the best of 
 Egypt, who had seen heaven and earth, and the hearts of 
 whom were stronger than lions. They said that the wind 
 would not be contrary, or that there would be none. Each of 
 them exceeded his companion in the prudence of his heart and 
 the strength of his arm, and I was not beneath any of them. 
 A storm came upon us while we were on the sea. Hardly 
 could we reach to the shore when the wind waxed yet greater, 
 
THE SHIPWRECKED SAILOR 175 
 
 and the waves rose even eight cubits. As for me, I seized a 
 piece of wood, while those who were in the boat perished with- 
 out one being left with me for three days. Behold me now be- 
 fore thee, for I was brought to this isle by a wave of the sea.' 
 
 " Then said he to me : ' Fear not, fear not, little one, and 
 make not thy face sad. If thou hast come to me, it is God who 
 has let thee live. For it is he who has brought thee to this 
 isle of the blest, where nothing is lacking, and which is filled 
 with all good things. See now, thou shalt pass one month after 
 another, until thou shalt be four months in this isle. Then a 
 ship shall come from thy land with sailors, and thou shalt leave 
 with them and go to thy country, and thou shalt die in thy 
 town. 
 
 " ' Converse is pleasing, and he who tastes of it passes over 
 his misery. I will therefore tell thee of that which is in this 
 isle. I am here with my brethren and my children around 
 me; we are seventy-five serpents, children and kindred; with- 
 out naming a young girl who was brought unto me by chance, 
 and on whom the fire of heaven fell, and burnt her to ashes. 
 
 " * As for thee if thou art strong, and if thy heart waits 
 patiently, thou shalt press thy infants to thy bosom and em- 
 brace thy wife. Thou shalt return to thy house, which is 
 full of all good things; thou shalt see thy land, where thou 
 shalt dwell in the midst of thy kindred.' 
 
 " Then I bowed, in my obeisance, and I touched the ground 
 before him. ' Behold now that which I have told thee before. 
 I shall tell of thy presence unto Pharaoh, I shall make him to 
 know of thy greatness, and I will bring to thee of the sacred 
 oils and perfumes, and of incense of the temples with which 
 all gods are honored. I shall tell, moreover, of that which I 
 do now see (thanks to him), and there shall be rendered to 
 thee praises before the fulness of all the land. I shall slay 
 asses for thee in sacrifice, I shall pluck for thee the birds, and 
 I shall bring for thee ships full of all kinds of the treasures of 
 Egypt, as is comely to do unto a god, a friend of men in a 
 far country, of which men know not/ 
 
 " Then he smiled at my speech, because of that which was 
 in his heart, for he said to me : ' Thou art not rich in per- 
 fumes, for all that thou hast is but common incense. As for 
 me I am Prince of the land of Punt, and I have perfumes. 
 
i 7 6 EGYPTIAN TALES 
 
 Only the oil which thou sayest thou wouldst bring is not copi- 
 mon in this isle. But, when thou shalt depart from this place, 
 thou shalt never more see this isle; it shall be changed into 
 waves.' 
 
 " And, behold, when the ship drew near, according to all 
 that he had told me before, I got me up into an high tree, to 
 strive to see those who were within it. Then I came and told 
 to him this matter; but it was already known unto him be- 
 fore. Then he said to me : ' Farewell, farewell ; go to thy 
 house, little one, see again thy children, and let thy name be 
 good in thy town ; these are my wishes for thee.' 
 
 " Then I bowed myself before him, and held my arms low 
 before him, and he, he gave me gifts of precious perfumes, of 
 cassia, of sweet woods, of kohl, of cypress, an abundance of 
 incense, of ivory tusks, of baboons, of apes, and all kinds of 
 precious things. I embarked all in the ship which was come, 
 and, bowing myself, I prayed God for him. 
 
 " Then he said to me, ' Behold thou shalt come to thy 
 country in two months, thou shalt press to thy bosom thy chil- 
 dren, and thou shalt rest in thy tomb.' After this I went 
 down to the shore unto the ship, and I called to the sailors 
 who were there. Then on the shore I rendered adoration to 
 the master of this isle and to those who dwelt therein. 
 
 " When we shall come, in our return, to the house of 
 Pharaoh, in the second month, according to all that the ser- 
 pent has said, we shall approach unto the palace. And I shall 
 go in before Pharaoh, I shall bring the gifts which I have 
 brought from this isle into the country. Then he shall thank 
 me before the fulness of all the land. Grant them unto me 
 a follower, and lead me to the courtiers of the King. Cast thy 
 eye upon me, after that I am come to land again, after that I 
 have both seen and proved this. Hear my prayer, for it is 
 good to listen to people. It was said unto me, ' Become a wise 
 man, and thou shalt come to honor,' and behold I have become 
 such." 
 
 This is finished from its beginning unto its end, even as 
 it was found in a writing. It is written by the scribe of cun- 
 ning fingers Ameni-amen-aa ; may he live in life, wealth, and 
 health ! 
 
THE ADVENTURES OF SANEHAT 177 
 
 THE ADVENTURES OF SANEHAT 
 
 The hereditary prince, royal seal-bearer, confidential friend, 
 judge, keeper of the gate of the foreigners, true and beloved 
 royal acquaintance, the royal follower Sanehat says: 
 
 I attended my lord as a follower of the King, of the house 
 of the hereditary princess, the greatly favored, the royal wife, 
 Ankhet-Usertesen, who shares the dwelling of the royal son 
 Amenemhat in Kanefer. 
 
 In the thirtieth year, the month Paophi, the seventh day the 
 god entered his horizon, the King Sehotepabra flew up to 
 heaven and joined the sun's disk, the follower of the god met 
 his maker. The palace was silenced, and in mourning, the 
 great gates were closed, the courtiers crouching on the 
 ground, the people in hushed mourning. 
 
 His Majesty had sent a great army with the nobles to the 
 land of the Temehu (Lybia), his son and heir, the good god 
 King Usertesen as their leader. Now he was returning, and 
 had brought away living captives and all kinds of cattle with- 
 out end. The councillors of the palace had sent to the West 
 to let the King know the matter that had come to pass in the 
 inner hall. The messenger was to meet him on the road, and 
 reach him at the time of evening : the matter was urgent. " A 
 hawk had soared with his followers." Thus said he, not to 
 let the army know of it. Even if the royal sons who com- 
 manded in that army send a message, he was not to speak to 
 a single one of them. But I was standing near, and heard his 
 voice while he was speaking. I fled far away, my heart beat- 
 ing, my arms failing, trembling had fallen on all my limbs. 
 I turned about in running to seek a place to hide me, and I 
 threw myself between two bushes, to wait while they should 
 pass by. Then I turned me toward the south, not from wish- 
 ing to come into this place — for I knew not if war was de- 
 clared — nor even thinking a wish to live after this sovereign, 
 I turned my back to the sycamore, I reached Shi-Seneferu, 
 and rested on the open field. In the morning I went on and 
 overtook a man, who passed by the edge of the road. He asked 
 of me mercy, for he feared me. By the evening I drew near 
 to Kher-ahau ( ? old Cairo), and I crossed the river on a raft 
 12 
 
178 EGYPTIAN TALES 
 
 without a rudder. Carried over by the west wind, I passed 
 over- to the east to the quarries of Aku and the land of the 
 goddess Herit, mistress of the red mountain (Gebel Ahmar). 
 Then I fled on foot, northward, and reached the walls of the 
 prince, built to repel the Sati. I crouched in a bush for fear 
 of being seen by the guards, changed each day, who watch on 
 the top of the fortress. I took my way by night, and at the 
 lighting of the day I reached Peten, and turned me toward the 
 valley of Kemur. Then thirst hasted me on; I dried up, and 
 my throat narrowed, and I said, " This is the taste of death." 
 When I lifted up my heart and gathered strength, I heard a 
 voice and the lowing of cattle. I saw men of the Sati, and one 
 of them — a friend unto Egypt — knew me. Behold he gave me 
 water and boiled me milk, and I went with him to his camp; 
 they did me good, and one tribe passed me on to another. I 
 passed on to Sun, and reached the land of Adim (Edom). 
 
 When I had dwelt there half a year Amu-an-shi — who is the 
 Prince of the Upper Tenu — sent for me and said : " Dwell 
 thou with me that thou mayest hear the speech of Egypt." 
 He said thus for that he knew of my excellence, and had heard 
 tell of my worth, for men of Egypt who were there with him 
 bore witness of me. Behold he said to me : " For what cause 
 hast thou come hither? Has a matter come to pass in the 
 palace? Has the King of the two lands, Sehetepabra, gone to 
 heaven? That which has happened about this is not known." 
 But I answered with concealment, and said : " When I came 
 from the land of the Tamahu, and my desires were there 
 changed in me, if I fled away it was not by reason of remorse 
 that I took the way of a fugitive ; I have not failed in my duty, 
 my mouth has not said any bitter words, I have not heard 
 any evil counsel, my name has not come into the mouth of a 
 magistrate. I know not by what I have been led into this 
 land." And Amu-an-shi said : " This is by the will of the 
 god (King of Egypt) ; for what is a land like if it know not 
 that excellent god, of whom the dread is upon the lands of 
 strangers, as they dread Sekhet in a year of pestilence ? " I 
 spake to him, and replied : " Forgive me ; his son now enters 
 the palace, and has received the heritage of his father. He is 
 a god who has none like him, and there is none before him. 
 He is a master of wisdom, prudent in his designs, excellent 
 
THE ADVENTURES OF SANEHAT 179 
 
 in his decrees, with good-will to him who goes or who comes ; 
 he subdued the land of strangers while his father yet lived 
 in his palace, and he rendered account of that which his father 
 destined him to perform. He is a brave man, who verily 
 strikes with his sword ; a valiant one, who has not his equal ; 
 he springs upon the barbarians, and throws himself on the 
 spoilers; he breaks the horns and weakens the hands, and 
 those whom he smites cannot raise the buckler. He is fear- 
 less, and dashes the heads, and none can stand before him. 
 He is swift of foot, to destroy him who flies; and none who 
 flees from him reaches his home. His heart is strong in his 
 time ; he is a lion who strikes with the claw, and never has he 
 turned his back. His heart is closed to pity; and when he 
 sees multitudes, he leaves none to live behind him. He is a 
 valiant one who springs in front when he sees resistance; he 
 is a warrior who rejoices when he flies on the barbarians. He 
 seizes the buckler, he rushes forward, he never needs to strike 
 again, he slays and none can turn his lance ; and when he takes 
 the bow the barbarians flee from his arms like dogs; for the 
 great goddess has given to him to strike those who know her 
 not ; and if he reaches forth he spares none, and leaves naught 
 behind. He is a friend of great sweetness, who knows how 
 to gain love ; his land loves him more than itself, and rejoices 
 in him more than in its own god ; men and women run to his 
 call. A king, he has ruled from his birth ; he, from his birth, 
 has increased births, a sole being, a divine essence, by whom 
 this land rejoices to be governed. He enlarges the borders of 
 the South ; but he covets not the lands of the North : he does 
 not smite the Sati, nor crush the Nemau-shau. If he de- 
 scends here, let him know thy name, by the homage which thou 
 wilt pay to his majesty. For he refuses not to bless the land 
 which obeys him." 
 
 And he replied to me: "Egypt is indeed happy and well 
 settled; behold thou art far from it, but whilst thou art with 
 me I will do good unto thee." And he placed me before his 
 children, he married his eldest daughter to me, and gave me 
 the choice of all his land, even among the best of that which 
 he had on the border of the next land. It is a goodly land, 
 Iaa is its name. There are figs and grapes ; there is wine com- 
 moner than water ; abundant is the honey, many are its olives ; 
 
i So EGYPTIAN TALES 
 
 and all fruits are upon its trees : there are barley and wheat, 
 and cattle of kinds without end. This was truly a great thing 
 that he granted me, when the prince came to invest me, and 
 establish me as prince of a tribe in the best of his land. I 
 had my continual portion of bread and of wine each day, of 
 cooked meat, of roasted fowl, as well as the wild game which 
 I took, or which was brought to me, beside what my dogs 
 captured. They made me much butter, and prepared milk of 
 all kinds. I passed many years, the children that I had be- 
 came great, each ruling his tribe. When a messenger went or 
 came to the palace, he turned aside from the way to come to 
 me ; for I helped every man. I gave water to the thirsty, I set 
 on his way him who went astray, and I rescued the robbed. 
 The Sati who went far, to strike and turn back the princes 
 of other lands, I ordained their goings ; for the Prince of the 
 Tenu for many years appointed me to be general of his 
 soldiers. In every land which I attacked I played the cham- 
 pion, I took the cattle, I led away the vassals, I carried off the 
 slaves, I slew the people, by my sword, my bow, my marches 
 and my good devices. I was excellent to the heart of my 
 prince ; he loved me when he knew my power, and set me over 
 his children when he saw the strength of my arms. 
 
 A champion of the Tenu came to defy me in my tent: a 
 bold man without equal, for he had vanquished the whole 
 country. He said, " Let Sanehat fight with me " ; for he de- 
 sired to overthrow me; he thought to take my cattle for his 
 tribe. The prince counselled with me. I said : " I know him 
 not. I certainly am not of his degree, I hold me far from his 
 place. Have I ever opened his door, or leaped over his fence? 
 It is some envious jealousy from seeing me; does he think 
 that I am like some steer among the cows, whom the bull 
 overthrows? If this is a wretch who thinks to enrich himself 
 at my cost, not a Bedawi and a Bedawi fit for fight, then let us 
 put the matter to judgment. Verily a true bull loves battle, 
 but a vainglorious bull turns his back for fear of contest; if 
 he has a heart for combat, let him speak what he pleases. Will 
 God forget what he has ordained, and how shall that be 
 known ? " I lay down ; and when I had rested I strung my 
 bow, I made ready my arrows, I loosened my poniard, I fur- 
 bished my arms. At dawn the land of the Tenu came to- 
 
THE ADVENTURES OF SANEHAT 181 
 
 gether; it had gathered its tribes and called all the neighbor- 
 ing people, it spake of nothing but the fight. Each heart burnt 
 for me, men and women crying out; for each heart was 
 troubled for me, and they said : " Is there another strong 
 one who would fight with him? Behold the adversary has a 
 buckler, a battle-axe, and an armful of javelins." Then I 
 drew him to the attack; I turned aside his arrows, and they 
 struck the ground in vain. One drew near to the other, and 
 he fell on me, and then I shot him. My arrow fastened in 
 his neck, he cried out, and fell on his face: I drove his lance 
 into him, and raised my shout of victory on his back. While 
 all the men of the land rejoiced, I, and his vassals whom he 
 had oppressed, gave thanks unto Mentu. This prince, Amu- 
 an-shi, embraced me. Then I carried off his goods and took 
 his cattle, that which he had wished to do to me, I did even 
 so unto him ; I seized that which was in his tent, I spoiled his 
 dwelling. As time went on I increased the richness of my 
 treasures and the number of my cattle. 
 
 PETITION TO THE KING OF EGYPT 
 
 " Now behold what the god has done for me who trusted in 
 him. Having once fled away, yet now there is a witness of me 
 in the palace. Once having fled away, as a fugitive — now all 
 in the palace give unto me a good name. After that I had 
 been dying of hunger, now I give bread to those around. I 
 had left my land naked, and now I am clothed in fine linen. 
 After having been a wanderer without followers, now I 
 possess many serfs. My house is fine, my land wide, my 
 memory is established in the temple of all the gods. And let 
 this flight obtain thy forgiveness ; that I may be appointed in 
 the palace; that I may see the place where my heart dwells. 
 How great a thing is it that my body should be embalmed in 
 the land where I was born ! To return there is happiness. 
 I have made offering to God to grant me this thing. His 
 heart suffers who has run away unto a strange land. Let him 
 hear the prayer of him who is afar off, that he may revisit the 
 place of his birth, and the place from which he removed. 
 
 " May the King of Egypt be gracious to me that I may 
 live of his favor. And I render my homage to the mistress of 
 the land, who is in his palace; may I hear the news of her 
 
i82 EGYPTIAN TALES 
 
 children. Thus will my limbs grow young again. Now old 
 age comes, feebleness seizes me, my eyes are heavy, my arms 
 are feeble, my legs will not move, my heart is slow. Death 
 draws nigh to me, soon shall they lead me to the city of eter- 
 nity. Let me follow the mistress of all (the queen, his former 
 mistress) ; lo ! let her tell me the excellencies of her children ; 
 may she bring eternity to me." 
 
 Then the majesty of King Kheper-ka-ra, the blessed, spake 
 upon this my desire that I had made to him. His Majesty sent 
 unto me with presents from the King, that he might enlarge 
 the heart of his servant, like unto the province of any strange 
 land ; and the royal sons who are in the palace addressed them- 
 selves unto me. 
 
 COPY OF THE DECREE WHICH WAS BROUGHT, TO ME WHO 
 SPEAK TO YOU, TO LEAD ME BACK INTO EGYPT. 
 
 " The Horus, life of births, lord of the crowns, life of births, 
 King of Upper and Lower Egypt, Kheper-ka-ra, son of the 
 Sun, Amen-em-hat, ever living unto eternity. Order for the 
 follower Sanehat. Behold this order of the King is sent to 
 thee to instruct thee of his will. 
 
 " Now, although thou hast gone through strange lands from 
 Adim to Tenu, and passed from one country to another at the 
 wish of thy heart — behold, what hast thou done, or what has 
 been done against thee, that is amiss? Moreover, thou re- 
 viledst not; but if thy word was denied, thou didst not speak 
 again in the assembly of the nobles, even if thou wast desired. 
 Now, therefore, that thou hast thought on this matter which 
 has come to thy mind, let thy heart not change again ; for this 
 thy Heaven (queen), who is in the palace is fixed, she is 
 flourishing, she is enjoying the best in the kingdom of the 
 land, and her children are in the chambers of the palace. 
 
 " Leave all the riches that thou hast, and that are with 
 thee, altogether. When thou shalt come into Egypt behold 
 the palace, and when thou shalt enter the palace, bow thy face 
 to the ground before the Great House; thou shalt be chief 
 among the companions. And day by day behold thou growest 
 old ; thy vigor is lost, and thou thinkest on the day of burial. 
 Thou shalt see thyself come to the blessed state, they shall 
 give thee the bandages from the hand of Tait, the night of 
 
THE ADVENTURES OF SANEHAT 183 
 
 applying the oil of embalming. They shall follow thy funeral, 
 and visit the tomb on the day of burial, which shall be in a 
 gilded case, the head painted with blue, a canopy of cypress 
 wood above thee, and oxen shall draw thee, the singers going 
 before thee, and they shall dance the funeral dance. The 
 weepers crouching at the door of thy tomb shall cry aloud the 
 prayers for offerings: they shall slay victims for thee at the 
 door of thy pit ; and thy pyramid shall be carved in white stone, 
 in the company of the royal children. Thus thou shalt not die 
 in a strange land, nor be buried by the Amu ; thou shalt not be 
 laid in a sheepskin when thou art buried ; all people shall beat 
 the earth, and lament on thy body when thou goest to the 
 tomb." 
 
 When this order came to me, I was in the midst of my 
 tribe. When it was read unto me, I threw me on the dust, I 
 threw dust in my hair; I went around my tent rejoicing and 
 saying : " How may it be that such a thing is done to the 
 servant, who with a rebellious heart has fled to strange lands? 
 Now with an excellent deliverance, and mercy delivering me 
 from death, thou shalt cause me to end my days in the palace." 
 
 COPY OF THE ANSWER TO THIS ORDER 
 
 " The follower Sanehat says : In excellent peace above 
 tverything consider of this flight that he made here in his 
 ignorance; Thou, the Good God, Lord of both Lands, Loved 
 of Ra, Favorite of Mentu, the Lord of Thebes, and of Amen, 
 lord of thrones of the lands, of Sebek, Ra, Horus, Hathor, 
 Atmu, and of his fellow-gods, of Sopdu, Neferbiu, Samsetu, 
 Horus, lord of the east, and of the royal urseus which rules 
 on thy head, of the chief gods of the waters, of Min, Horus 
 of the desert, Urrit, mistress of Punt, Nut, Harnekht, Ra, all 
 the gods of the land of Egypt, and of the isles of the sea. May 
 they give life and peace to thy nostril, may they load thee with 
 their gifts, may they give to thee eternity without end, ever- 
 lastingness without bound. May the fear of thee be doubled 
 in the lands of the deserts. Mayest thou subdue the circuit 
 of the sun's disk. This is the prayer to his master of the 
 humble servant who is saved from a foreign land. 
 
 " O wise King, the wise words which are pronounced in the 
 wisdom of the majesty of the sovereign, thy humble servant 
 
i $4 EGYPTIAN TALES 
 
 fears to tell. It is a great thing to repeat. O great God, like 
 unto Ra in fulfilling that to which he has set his hand, what 
 am I that he should take thought for me ? Am I among those 
 whom he regards, and for whom he arranges? Thy majesty 
 is as Horus, and the strength of thy arms extends to all lands. 
 
 " Then let his Majesty bring Maki of Adma, Kenti-au-ush 
 of Khenti-keshu, and Tenus from the two lands of the Fen- 
 khu ; these are the princes who bear witness of me as to all that 
 has passed, out of love for thyself. Does not Tenu believe 
 that it belongs to thee like thy dogs? Behold this flight that 
 I have made: I did not have it in my heart; it was like the 
 leading of a dream, as a man of Adehi (Delta) sees himself 
 in Abu (Elephantine), as a man of the plain of Egypt who 
 sees himself in the deserts. There was no fear, there was 
 no hastening after me, I did not listen to an evil plot, my name 
 was not heard in the mouth of the magistrate; but my limbs 
 went, my feet wandered, my heart drew me; my god com- 
 manded this flight, and drew me on ; but I am not stiff-necked. 
 Does a man fear when he sees his own land? Ra spread thy 
 fear over the land, thy terrors in every strange land. Behold 
 me now in the palace, behold me in this place; and lo! thou 
 art he who is over all the horizon; the sun rises at thy pleas- 
 ure, the water in the rivers is drunk at thy will, the wind in 
 heaven is breathed at thy saying. 
 
 " I who speak to thee shall leave my goods to the gener- 
 ations to follow in this land. And as to this messenger who 
 is come even let thy majesty do as pleaseth him, for one lives 
 by the breath that thou givest. O thou who art beloved of 
 Ra, of Horus, and of Hathor; Mentu, lord of Thebes, desires 
 that thy august nostril should live forever." 
 
 I made a feast in Iaa, to pass over my goods to my children. 
 My eldest son was leading my tribe, all my goods passed to 
 him, and I gave him my corn and all my cattle, my fruit, and 
 all my pleasant trees. When I had taken my road to the 
 south, and arrived at the roads of Horus, the officer who was 
 over the garrison sent a messenger to the palace to give 
 notice. His Majesty sent the good overseer of the peasants 
 of the King's domains, and boats laden with presents from 
 the King for the Sati who had come to conduct me to the 
 roads of Horus. I spoke to each one by his name, and I gave 
 
THE ADVENTURES OF SANEHAT 185 
 
 the presents to each as was intended. I received and I re- 
 turned the salutation, and I continued thus until I reached the 
 city of Thetu. 
 
 When the land was brightened, and the new day began, 
 four men came with a summons for me; and the four men 
 went to lead me to the palace. I saluted with both my hands 
 on the ground; the royal children stood at the courtyard to 
 Conduct me: the courtiers who were to lead me to the hall 
 brought me on the way to the royal chamber. 
 
 I found his Majesty on the great throne in the hall of pale 
 gold. Then I threw myself on my belly; this god, in whose 
 presence I was, knew me not. He questioned me graciously, 
 but I was as one seized with blindness, my spirit fainted, my 
 limbs failed, my heart was no longer in my bosom, and I knew 
 the difference between life and death. His Majesty said to 
 one of the companions, " Lift him up, let him speak to me." 
 And his Majesty said, " Behold thou hast come, thou hast 
 trodden the deserts, thou hast played the wanderer. Decay 
 falls on thee, old age has reached thee; it is no small thing 
 that thy body should be embalmed, that the Pedtiu shall not 
 bury thee. Do not, do not, be silent and speechless; tell thy 
 name ; is it fear that prevents thee ? " I answered in reply, 
 " I fear, what is it that my lord has said that I should answer 
 it? I have not called on me the hand of God, but it is terror 
 in my body, like that which brings sudden death. Now be- 
 hold I am before thee; thou art life; let thy Majesty do what 
 pleaseth him." 
 
 The royal children were brought in, and his Majesty said to 
 the Queen, " Behold thou Sanehat has come as an Amu, whom 
 the Sati have produced." 
 
 She cried aloud, and the royal children spake with one voice, 
 saying, before his Majesty, "Verily it is not so, O King, my 
 lord." Said his Majesty, "It is verily he." Then they 
 brought their collars, and their wands, and their sistra in their 
 hands, and displayed them before his Majesty ; and they sang — 
 
 41 May thy hands prosper, O King ; 
 
 May the ornaments of the Lady of Heaven continue. 
 
 May the Goddess Nub give life to thy nostril ; 
 
 May the mistress of the stars favor thee, when thou sailest south and north. 
 
 All wisdom is in the mouth of thy Majesty ; 
 
1S6 EGYPTIAN TALES 
 
 Thy urseus is on thy forehead, thou drivest away the miserable. 
 Thou art pacified, O Ra, lord of the lands ; 
 They call on thee as on the mistress of all. 
 
 Strong is thy horn, 
 
 Thou lettest fly thine arrow. 
 Grant the breath to him who is without it ; 
 Grant good things to this traveller, Samehit the Pedti, born in the land 
 
 of Egypt, 
 Who fled away from fear of thee, 
 And fled this land from thy terrors. 
 
 Does not the face grow pale, of him who beholds thy countenance ; 
 Does not the eye fear, which looks upon thee.'' 
 
 Said his Majesty, " Let him not fear, let him be freed from 
 terror. He shall be a Royal Friend amongst the nobles; he 
 shall be put within the circle of the courtiers. Go ye to the 
 chamber of praise to seek wealth for him." 
 
 When I went out from the palace, the royal children offered 
 their hands to me; we walked afterward to the Great Gates. 
 I was placed in a house of a king's son, in which were delicate 
 things, a place of coolness, fruits of the granary, treasures of 
 the White House, clothes of the King's guardrobe, frankin- 
 cense, the finest perfumes of the King and the nobles whom he 
 loves, in every chamber. All the servitors were in their sev- 
 eral offices. 
 
 Years were removed from my limbs: I was shaved, and 
 polled my locks of hair; the foulness was cast to the desert 
 with the garments of the Nemau-sha. I clothed me in fine 
 linen, and anointed myself with the fine oil of Egypt; I laid 
 me on a bed. I gave up the sand to those who lie on it; the 
 oil of wood to him who would anoint himself therewith. 
 There was given to me the mansion of a lord of serfs, which 
 had belonged to a royal friend. There many excellent things 
 were in its buildings ; all its wood was renewed. There were 
 brought to me portions from the palace, thrice and four times 
 each day ; beside the gifts of the royal children, always with- 
 out ceasing. There was built for me a pyramid of stone 
 among the pyramids. The overseer of the architects measured 
 its ground ; the chief treasurer wrote it ; the sacred masons cut 
 the well; the chief of the laborers on the tombs brought the 
 bricks; all things used to make a strong building were there 
 used. There were given to me peasants ; there were made for 
 
THE ADVENTURES OF SANEHAT 187 
 
 me a garden, and fields in it before my mansion, as is done for 
 the chief royal friend. My statue was inlaid with gold, its 
 girdle of pale gold; his majesty caused it to be made. Such 
 is not done to a man of low degree. 
 
 May I be in the favor of the King until the day shall corne 
 of my death! 
 
 (This is finished from beginning to end, as was found in 
 the writing.) 
 
Ill IM 
 
 mmf 
 
CHOICE EXAMPLES OF PALEOGRAPHY. 
 
 Fac-similes from Rare and Curious Manuscripts of 
 Oriental Countries. 
 
 PAGE FROM AN ARABO-COPTIC PENTATEUCH. 
 
 Manuscript of the Fourteenth Century. 
 
 This curious reproduction of a page from an Arabo-Coptic script of the Penta- 
 teuch, in addition to its philological and exegetical value, possesses a significance 
 of historical nature. At the time the Copts assisted the Arabs to expel the Greeks 
 from Egypt they were accustomed to copy the sacred writings in Greek, with a 
 Coptic version on the right margin. After the expulsion of the Greeks, they tran- 
 scribed their manuscripts in Coptic only, but as the influence of the Arabs grew the 
 scribes were compelled to add an Arabic version on the margin. This is termed the 
 third age of Coptic paleography, and fixes the date of this manuscript as being 
 the fourteenth century. As will be noticed, the Coptic characters retain much of 
 the style of their Greek originals. 
 
cnc (ran (M 
 
 NTGTUGTIU ^) 
 
 re rmuoiio <<« 
 33*0: nc-u && 
 
 NBWIBBr un emi* 
 
THE TELL AMARNA TABLETS 
 
 [Translated by C. R. Conder, D.C.L., LL.D., M.R.A.S.] 
 
THE TELL AMARNA TABLETS 
 
 THE HITTITE INVASION OF DAMASCUS 
 
 NO. 36 B. M. — " To King Annumuria x (Amenophis III) 
 Son of the Sun, my Lord thus (says) this thy servant 
 Akizzi. 2 Seven times at the feet of my Lord I bow. 
 My Lord in these my lands I am afraid. Mayst thou protect 
 one who is thy servant under the yoke of my Lord. From 
 the yoke of my Lord I do not rebel. Lo ! there is fear of my 
 foes. The people of this thy servant are under thy yoke: 
 this country is among thy lands : the city Katna 3 is thy city : 
 I am on the side of my Lord's rule (yoke). Lo ! the soldiers 
 and the chariots of my Lord's government have received corn 
 and drink, oxen and beasts (oil and honey?), meeting the 
 soldiers and the chariots of my Lord's dominion (coming?) 
 to me. And now let my Lord ask the great men of his do- 
 minion. My Lord, all lands tremble before thy soldiers and 
 thy chariots. If these lands are under the dominion of my 
 Lord's land, and they are seizing them, let him order his sol- 
 diers and his chariots this year, and let him take the land of 
 Marhasse* the whole of it, to the yoke of my Lord, when — my 
 Lord — the soldiers of the slaves 5 are 6 . . . For six days 
 ago he went out into the land of Hu(ba), and truly Aziru is 
 sending them, and if in this year my Lord does not send out 
 the soldiers and the chariots of his government ... to 
 meet Aziru (and) make him flee ... all will rebel . . . 
 My Lord, know him. My Lord (know) the men who are 
 
 1 This > name, frequently found in the Hittite country, and appears to be that 
 
 letters, is the Egyptian " Neb-mat-ra," of Mer'ash, under the Taurus, where a 
 
 or Amenophis III. number of important Hittite remains 
 
 s As the Amorite " z " or " s' " seems are found (see especially B. 31, 32). 
 
 sometimes to represent the Hebrew 5 Throughout the letters the enemy is 
 
 " sh," this name might be compared always called a " slave," a " slave dog," 
 
 with the Philistine " Achish." or " son of a dog," as also in Egyptian 
 
 3 " Katna " is the present Katanah, texts. 
 
 on the south of Hermon, west of 6 Where breaks occur they are due to 
 
 Damascus. fractures of the tablet. 
 
 4 Others read " Nuhasse." It was a 
 
 191 
 
i 9 2 THE TELL AMARNA TABLETS 
 
 his foes . . . And lo! now the King of the land of the 
 Hittitcs . . . with pride rebels against his gods. And 
 men who are destroyers serve the King of the land of the 
 Hittitcs: he sends them forth. My Lord, my servants, the 
 men of the city of Katna, Aziru expels, and all that is theirs, 
 out of the land of the dominion of my Lord ; and behold (he 
 takes ?) the northern lands of the dominion of my Lord. Let 
 (my Lord) save the ... of the men of the city Katna. 
 My Lord truly they made ... he steals their gold my 
 Lord ; as has been said there is fear, and truly they give gold. 
 My Lord — Sun God, my fathers' god 7 — the men have made 
 themselves your foes, and they have wasted from over against 
 the abode of their camp (or fortress) ; and now behold — O 
 Sun God of my fathers — the King of the Hittites makes them 
 march. And know of them, my Lord — may the gods make 
 slack their hand. As has been said there is fear. And lo! 
 perchance the Sun God of my fathers will turn his heart toward 
 me. My Lord's word is sure, and let the (increase or tithe of 
 gold?) be given him, as we have purposed for the Sun God 
 of my fathers. As has been said they have done to me; and 
 they have destroyed the ... of my Lord. For this 
 corner — the dwelling of their fortress (or camp) — is out of 
 sight of the Sun God." 
 
 37 B. M. — " To King Annumuria, Son of the Sun, my Lord, 
 thus (says) Akizzi thy servant: seven times ... at the 
 feet of my Lord I bow. My Lord, now there is flight and no 
 breathing of the ... of the King my Lord. And be- 
 hold now the ... of this dominion of my Lord, in these 
 lands . . . and behold now . . . the King of the 
 land of the Hittites . . . sends forth . . . and the 
 heart of . . . smites him. And now behold the King 
 my Lord sends to me, and is complaining . . . with me 
 as to the rule of the King of the land of the Hittites. And as 
 for me . . . the King of the land of the Hittites. As for 
 me I am with the King my Lord, and with the land of Egypt. 
 I sent and . . . as to the rule of the King of the land of 
 the Hittites:' 
 
 7 This appears, as throughout the let- as descendants of gods, and are so ad- 
 ters, to apply to the King of Egypt. dressed in Egyptian records. 
 All the Egyptian kings were regarded 
 
THE HITTITE INVASION OF DAMASCUS 193 
 
 This text is much damaged ; it goes on to speak of Aidu- 
 gama, 8 the Hittite King, in the country of the King of Egypt, 
 who has taken various things — enumerated, but not intelligible 
 — including, perhaps, ships or boats, and dwellings; and it 
 mentions Neboyapiza. It then continues : 
 
 " My Lord : Teuiatti of the city of Lapana, 9 and Arzuia of 
 the city Ruhizzi, 10 minister before Aidugama; but this land 
 is the land of the dominion of my Lord. He is burning it 
 with fire. My Lord, as said, I am on the side of the King 
 my Lord. I am afraid also because of the King of the land 
 of Marhasse, and the King of the land of Ni, and the King of 
 the land of Zinzaar, 1 and the King of the land of Canaan. 
 And all of these are kings under the dominion (or, of the rule) 
 of my Lord — chiefs who are servants. As said let the King 
 my Lord live and become mighty, and so O King my Lord 
 wilt not thou go forth? and let the King my Lord despatch 
 the bitati 2 soldiers, let them expel (them) from this land. As 
 said, my Lord, these kings have . . . the chief of my 
 Lord's government, and let him say what they are to do, and 
 let them be confirmed. Because my Lord this land ministers 
 heartily to the King my Lord. And let him speed soldiers, 
 and let them march ; and let the messengers of the dominion 
 of the King my Lord arrive. For my Lord Arzuia of the city 
 Ruhizzi, and Teuiatti of the city Lapana, dwelt in the land of 
 Huba, 3 and Dasru dwelt in the land Antnia* and truly my 
 Lord has known them. Behold the land of Hobah was at 
 peace my Lord in the days of this government. They will be 
 
 8 " Aidueama " does not appear to " petet " (" to invade or march ") in 
 be a Semitic name, but, as we should Egyptian. 
 
 expect in Hittite, it is Mongol, and 8 Huba is identified by Dr. Bezold 
 
 compares with " Akkadian," as mean- with the land of Hobah (Gen. xiv. 15), 
 
 ing " the victorious lord." He is called which was at the " entering in " north 
 
 " Edagama " by the King of Tyre (B. of Damascus. The " entering in " here 
 
 M. 30), who mentions his fighting with and at Hamath means a pass between 
 
 Neboyapiza, and Aziru's also. hills leading to the city. It has been 
 
 9 Probably " Lapana " is Lybo, now objected that Hobah would be 
 Lebweh, north of Baalbek. " Ubatu " in Assyrian; but this fails 
 
 10 Probably R'aith (or R'ais), on the in view of the detailed topography, 
 east side of the Buka'ah plain, east of which shows that Dr. Bezold was right. 
 Zahleh, on the way from the Hittite The Hebrew heh is often replaced by 
 countrv. Aleph or vau in Aramaic. 
 
 1 Perhaps should read " Zinaar " for * The land Am or Amma, several 
 
 " Senaar," the Shinar of the Bible. times mentioned, appears to be the Old 
 
 Merash and Ni have been noted above. Testament land of Ham, in northern 
 
 * This word " bitati " always applies Bashan, near Damascus (Gen. xiv. 5). 
 
 (and it is used very often) to Egyptian The Hebrew is spelled with the soft 
 
 soldiers. It seems to be an Egyptian aspirate, not the hard guttural. It may 
 
 word. Compare " pet " (" foot ") and nernaps be connected with the name of 
 
 the " Amu " of Egyptian records. 
 
 13 
 
i 9 4 
 
 THE TELL AMARNA TABLETS 
 
 subject to Aidugama. Because we ask, march thou here and 
 mayest ... all the land of Hobah. My Lord, as said, 
 the city Timasgi,* in the land of Hobah, is without sin at thy 
 feet; and aid thou the city Katna which is without sin at thy 
 feet. It has been feeble. And my Lord in presence of my 
 messenger the master shall ordain (our) fate. As has been 
 said, have not I served in the presence of the bitati soldiers of 
 my Lord? Behold, as said, my Lord has promised soldiers 
 to this my land, and they shall ... in the city Katna." 
 
 96 B., a letter mainly complimentary, from Neboyapiza 6 to 
 the King of Egypt, ends as follows : 
 
 " Behold I myself, with my soldiers and my chariots, with 
 my brethren and with (men of blood?) and with my people 
 the men of my kindred go to meet the Egyptian soldiers, as 
 far as the ground which the King my Lord will name." 
 
 142 B. — " To the King my Lord thus saith this thy servant. 
 At the feet of my Lord my Sun seven times on my face, seven 
 times I bow. My Lord I am thy servant, and they will devour 
 me — Neboyapiza: we abide before thy face, my Lord, and lo ! 
 they will devour me in your sight. Behold every fortress of 
 my fathers is taken, by the people out of the city Gidisi. 1 And 
 my fortresses (say) ' Speed us avengers.' I make ready, and 
 (because that ?) the Pakas 8 of the King my Lord, and the 
 chiefs of his land have known my faithfulness, behold I com- 
 plain to the ruler being one approved ; let the ruler consider 
 that (Neboyapiza) has given proof ... for now they have 
 cast thee out. As for me, I have (gathered ?) all my brethren, 
 and we have made the place strong for the King my Lord. I 
 have caused them to march with my soldiers and with my 
 chariots, and with all my people. And behold Neboyapiza has 
 sped to all the fortresses of the King my Lord. Part of the 
 men of blood are from the land Ammusi, 9 and (part) from the 
 land of Hubi, and it is won (or reached). But march fast, thou 
 who art a God 10 and a Sun in my sight, and restore the strong- 
 
 8 Damascus according to Dr. Bezold. e " Paka " is one of the words used 
 
 8 This name can be read " Namya- to designate Eeyptian residents or gen- 
 
 piza " or " Zimyapiza," but probably erals. It seems to be Egyptian, and 
 
 means " Nebo is holy," Nebo being a simplv means " Pa-ka " (" chief man "). 
 
 well-known deity. • Ammusi might be the ancient name 
 
 7 Gidisi or Cidisi is apparently Ka- of Emesa, now Horns, immediately 
 
 desh of the Hittites — now Kades on the north of Kadesh. 
 
 Orontes — north of the city of Neboya- 10 " Elohim " is in the plural, as sev- 
 
 piza. It is called " Cidsi " by the King eral scholars have remarked. It often 
 
 of Tyre (B. M. 30), and " Ciidsa " in applies to the King of Egypt, 
 the proclamation (92 B.). 
 
THE HITTITE INVASION OF DAMASCUS 195 
 
 holds to the King my Lord from the men of blood. For they 
 have cast him out; and the men of blood have rebelled, and 
 are invaders of the King my Lord. We were obedient to thy 
 yoke, and they have cast out the King my Lord, and all my 
 brethren." 
 
 It appears, from other letters, that the city of this chief was 
 the important town Cumidi, now Kamid, in the southern 
 Lebanon, at the south end of the Baalbek plain, west of Baal 
 Gad. In Abu el Feda's time this town was the capital of the 
 surrounding district. 
 
 189 B. is much broken. It is from Arzana, chief of the city 
 Khazi. 1 He speaks of an attack on Tusulti, by bloody soldiers 
 fighting against the place, and perhaps of the city Bel Gidda 
 (Baal Gad), 2 and mentions a Paka, or Egyptian official, called 
 Aman Khatbi, named after the Egyptian god Amen. The foes 
 are spoiling the valley (of Baalbek) in sight of the Egyptian 
 general, and are attacking Khazi, his city. They had already 
 taken Maguzi, 3 and are spoiling Baal Gad. It seems that he 
 asks the King not to blame his general, and speaks finally of 
 friendly and faithful men. 
 
 43 B. M., broken at the top, reads thus : 
 
 "... his horses and his chariots ... to men of 
 blood and not ... As for me, I declare myself for the 
 King my Lord, and a servant to preserve these to the King 
 entirely. Biridasia perceives this, and has betrayed it, and he 
 has secretly passed beyond my city Maramma; 4 and the great 
 pass is open behind me. And he is marching chariots from 
 the city Astarti, 6 and commands them for the men of blood, 
 and does not command them for the King my Lord. Friendly 
 to him is the King of the city Buzruna; 6 and the King of the 
 
 1 " Khazi " is evidently Ghazzeh, near This is the " entering in " to Damas- 
 the south end of the Baalbek plain, cus, which (Gen. xiv. 15) was in the 
 south of the Damascus road. land of Hobah. This agrees with the 
 
 2 This is doubtful, as the text is position of iNeboyapiza's town Kamid, 
 broken, and only gives " Belgi . . ." west of Baal Gad, and to the west of 
 Baal Gad was, as I have attempted re- the pass. The scribe here wrote " east 
 cently to show, probably near 'Ain Ju- of me," and corrected to " behind me." 
 deideh, on the north of Hermon, and 5 Probably not Ashtoreth Carnaim, 
 close to the great pass. which is mentioned in another letter, 
 
 3 " Maguzi," or Mukhzi, is probably but rather Stora, in the Baalbek plain, 
 Mekseh, on the Damascus road, west northwest of Baal Gad. Arzaya's town 
 of Stora. seems to have been Mekseh, west of 
 
 * May be read " Yanuamma." It Stora (125 B. M.). 
 
 seems to be M'araba, north of Damas- 6 " Buzruna " is probably Batruna, on 
 
 cus, which agrees with the context. the mountain west of the west end of 
 
 The prreat pass mentioned here in con- the pass, and immediately east of Baal 
 
 nection with Damascus was apparently Gad (perhaps mentioned again in the 
 
 that by which the main road from the fragment 205 B.). 
 west came down the Barada at Abila. 
 
I9 6 THE TELL AMARNA TABLETS 
 
 city of Khalavunni 7 has made promises to him : both have 
 fought with Biridasia against me. Wickedly they vex us. I 
 have marched our kinsmen — the people of Neboyapiza — but 
 his success never fails . . . and he rebels. As for me 
 from . . . and he sends out from . . . the city Di- 
 masca (Damascus) behold . . . they complain . . . 
 they afflict. I am complaining to the King of Egypt as a 
 servant; and Arzaiaia is marching to the city Gizza* and 
 Aziirii) takes soldiers. . . . The Lord of the city Saddu 9 
 declares for the men of blood, and her chief does not declare 
 for the King my Lord ; and as far as this tribe marches it has 
 afflicted the land of Gizza. Arzaiaia with Biridasia afflicts the 
 land (which is wretched? or Abitu), and the King witnesses 
 the division of his land. Let not men who have been hired 
 disturb her. Lo ! my brethren have fought for me. As for 
 me, I will guard the town of Cumidi (Kamid), the city of the 
 King my Lord. But truly the King fogets his servant 
 . . . his servant, O King . . . have arrayed kings 
 . . . the men of the wretched land " (or of the land Abitu). 
 
 152 B.— " . . . thus Ara (gaf) chief of the city Cumidi 10 
 (Kamid) ... at the feet of the King my Lord seven 
 times seven times I bow. Behold as to me I am thy faithful 
 servant: let the King my Lord ask of his Pakas (chiefs) as 
 to me, a faithful servant of the King my Lord, one whom they 
 have ruined. Truly I am a faithful servant of the King my 
 Lord, and let the King my Lord excuse this dog, and let him 
 (bear me in remembrance?). But never a horse and never a 
 chariot is mine, and let this be considered in sight of the King 
 my Lord ; and closely allied 1 is his servant ; and to explain 
 this I am despatching my son to the land of the King my 
 Lord, and let the King my Lord deign to hear me." 
 
 46 B. M. — " At the feet of the King my Lord seven and 
 seven (times) I bow. Behold what this our saying tells, as to 
 
 7 " Khalavunni," or Halabunni, is the west of Kamid, unless it be Jizeh, in 
 
 Helbon of the Bible (EzeK. xxvii. 18), Bashan, between Edrei and Bozrah. 
 
 now Helbon, north of Damascus, and * " Saddu " is perhaps Nebi Shit, 
 
 five miles north of the middle of the south of Baalbek, or possibly, though 
 
 pass. It must have been an important less probably, Sh'ait, south of Kamid, 
 
 city because of the term " King." It on the southwest slope of Hermon. 
 
 was noted for wine, not only in Eze- 10 " Cumidi," or Kamid, was impor- 
 
 kiel's time, but, as Strabo mentions, tant as a central station between 
 
 the kings of Persia brought wine from Damascus and the coast cities of Sidon 
 
 Chalybon. and Beirut. 
 
 6 " Gizza " is perhaps the important x Or, perhaps, " hard-pressed." 
 town Jezzin, in the Lebanon, south- 
 
THE HITTITE INVASION OF DAMASCUS 197 
 
 the land Am (Ham) the fortresses of the King my Lord. A 
 man named Eda . . . has arisen, a chief of the land Cinza 
 east of the land of the Hittites, to take the fortresses of the King 
 my Lord . . . and we made the fortresses for the King 
 my Lord my God my Sun, and we have lived in the fortresses 
 of the King my Lord." 
 
 125 B. — " To the King my Lord thus Arzaiaia, chief of the 
 city Mikhiza. 2 At the feet of my Lord I bow. King my Lord, 
 I have heard as to going to meet the Egyptian (bitati) soldiers 
 of the King my Lord who are with us, to meet the general 
 (Paka) with (all the infantry ?) . . . all who have marched 
 to overthrow the King my Lord. Truly a (great strength to 
 the people ?) are the Egyptian (bitati) soldiers of the King my 
 Lord, and his commander (Paka). As for me, do I not order 
 all to . . . after them? Behold they have been speedy, 
 O King my Lord, and his foes are delayed by them by the 
 hand of the King my Lord." 
 
 126 B. — The same writer, in a broken letter, calls himself 
 a faithful servant of the King. This was perhaps at an earlier 
 period of the war, before the events recorded by Neboyapiza 
 (189 B., 43 B. M.). 
 
 75 B. M. — A short letter from Dasru to say he has heard the 
 King's message. He lived in the land of Ham (37 B. M.). 
 
 127 B. M. — The same writer says that all that the King does 
 for his land is of good omen. 
 
 171 B. — " A message and information from the servant of 
 the King my Lord my God. . . . And behold what the 
 chief of Simyra has done to my brethren of the city of 
 Tubakhi; 3 and he marches to waste the fortresses of the King 
 my Lord my God my Sun . . . the land of the Amorites. 
 He has wearied out our chiefs. The fortresses of the King my 
 Lord my God . . . are for men of blood. And now strong 
 is the god of the King my Lord my God my Sun ; and the city of 
 Tubakhi goes forth to war, and I have stirred up my brethren, 
 
 2 " Mikhiza," perhaps the same as xviii. 8), otherwise Berothai. It may 
 
 Maguzi, written by another scribe — the perhaps be the present Kefr Dubbeh, 
 
 modern Mekseh, as given above. west of Baalbek, and south of Kadesh, 
 
 " Maguzi " might be otherwise trans- while Berothai is thought to be the 
 
 literated as " Mukhzi." present Brithen (see 2 Sam. viii. 8), a 
 
 3 " Tubakhi " is the Tabukhai of the few miles south of Baalbek. The letter 
 
 " Travels of an Egyptian " in the reign shows Aziru in league with the Hit- 
 
 of Rameses II (Chabas, p. 313), men- tites. David conquered these cities 
 
 tioned with Kadesh on Orontes, and is from the King of Damascus. 
 the Tibhath of the Bible (1 Chron. 
 
198 THE TELL AMARNA TABLETS 
 
 and I guard the city of Tubakhi for the King my Lord my God 
 my Sun. And behold this city of Tubakhi is the city of the 
 plains of my fathers." 
 
 132 B. — "To the King my Lord by letter thus (says) 
 Artabaiiia, chief of the city Ziribasani* thy servant. At the 
 feet of the King my Lord seven times, on my face, seven times 
 I bow. Behold a message to me to speed to meet the Egyptian 
 (bitati) soldiers. And who am I but a dog only, and shall I 
 not march? Behold me, with my soldiers and my chariots 
 meeting the Egyptian soldiers at the place of which the King 
 my Lord speaks." 
 
 78 B. M. — " To the King my Lord thus the chief of the city 
 Gubbu 5 thy servant. At the feet of the King my Lord my 
 Sun (permit ?) that seven times, on my face, seven times I bow. 
 Thou hast sent as to going to meet the Egyptian soldiers, and 
 now I with my soldiers and my chariots meet the soldiers of 
 the King my Lord, at the place you march to." 
 
 64 B. M. — " To Yankhamu 6 my Lord by letter thus Muu- 
 taddu thy servant. I bow at my Lord's feet as this says, an- 
 nouncing that the enemy is hastening speedily as — my Lord 
 — was announced to the King of the city Bikhisi 7 from 
 friends 8 of his Lord. Let the King my Lord speed : let the 
 King my Lord fly: for the foe is wasting in the city Bikhisi 
 this two months, there is none . . . On account of 
 (Bibelu?) having told me this one has asked then . . . un- 
 til by the arrival of Anamarut (Amenophis IV) 9 the city of 
 
 * Dr. Sayce calls this " the fields of made equivalent to " zukini," gives 
 
 Bashan "; probably, when taken with great difficulty. In Hebrew the root 
 
 the next letters, we may place the site means " to rest," and the word is still 
 
 at Zora, in Bashan, now Ezra. De applied in Palestine to resting of flocks. 
 
 Rouge and Mariette showed that Thoth- "Zukini " appears, as Dr. Bezold 
 
 mes III conquered Bashan. points out, to be the same as the Phce- 
 
 6 " Gubbu is perhaps Jubbata, on nician word " Soken " (which has ex- 
 
 the south side of Hermon, near the actly the required letters); but the 
 
 places mentioned in the next letter. meaning of this also is doubtful. 
 
 6 Yankhamu, an Egyptian com- Renan translates it either " inhabitant " 
 mander, appears in these letters in all or " senator." The word occurs in the 
 parts of the country, from the extreme Bible (1 Kings i. 2, 4; Ezek. xxviii. 
 south to the north, and in Phoenicia as 14), with the meaning also doubtful, 
 well as in Bashan. His name does not but the root means " to cherish." Per- 
 seem to be Semitic. haps " friends " suits best the various 
 
 7 This letter does not say who the recurrences. 
 
 enemies were or in which direction 9 This word seems to mean " glory of 
 
 they advanced. Perhaps "Bikhisi" the sun," the Egyptian "Khu-en-Aten." 
 
 may be regarded as the present " 'Ab- The explanation throws light on a dif- 
 
 baseh " (by inversion of the guttural), ficult passage in a letter from Ehshah 
 
 which is fifteen miles southwest of (B. M. 5). If " Khu-en-Aten (Amen- 
 
 Damascus, near the main road to the ophis IV) is intended, he may have 
 
 town of Jabesh, whence the letter been commander while still only a 
 
 comes. prince, since the events seem to belong 
 
 8 The word " rabizi," which is here to the reign of Amenophis III. 
 
THE HITTITE INVASION OF DAMASCUS 199 
 
 Ashtoreth is occupied. 10 Behold they have destroyed all the 
 fortresses of neighboring lands: the city Udutnu, 1 the city 
 Aduri, 2 the city Araru? the city Meis(paf), 4 the city Macdalim* 
 the city Khini. 6 I announced that they had taken the city 
 Zaar. 7 They are fighting this city, the city Yabisi. 8 More- 
 over, fearing the force against me, I am watching it till you 
 arrive. One has come from your way to the city Bikhisi, 9 and 
 he has made us hear the news." 
 
 134 B. — " To the King my Lord by letter thus Abdmelec 
 the chief of this city Saskhi 10 thy servant. At the feet of the 
 King my Lord ... on my face seven times I bow. 
 Thou hast sent as to going to meet the Egyptian soldiers, ac- 
 cordingly I with my soldiers and my chariots (am) meeting 
 the soldiers of the King my Lord, at the place to which you 
 will march." 
 
 143 B. — " To the King our Lord thus (says) Addubaya and 
 thus also Betili. At the feet of our Lord we bow. Peace in- 
 deed to the face of our Lord. And (as is fit?) from the lands 
 of our Lord, much they salute. O our Lord, will not you set- 
 tle everything in your heart ? Will not you harden your heart 
 as to this combat O our Lord? But their intention is clear — 
 to make war on the stations, as in our country they do not 
 follow after thee. Lupackhallu * has removed the soldiers of 
 the Hittites; they will go against the cities of the land of Ham 
 (Am) and from Atadumi they will (take?) them. And let our 
 Lord know, since we hear that Zitana 2 the Phoenician 
 (Kharu) has deserted, who will march. And nine chiefs of the 
 soldiers of the government are with us, who march, and the 
 message is unfavorable: a gathering in the land they have 
 made ; and they will arrive from the land of Marhasse (Mer'ash). 
 
 10 " Astarti " seems here to be Ash- e " Yabisi " — Yabis, a few miles 
 
 toreth Carnaim, the present " Tell Ash- northwest of the last, 
 
 terah." 9 The Egyptians would cross the Jor- 
 
 1 " Udumu," now Dameh, the Da- dan near Megiddo, and come from the 
 metha of Maccabean times. southwest to oppose an enemy on the 
 
 2 " Aduri " — Edrei in Bashan, now north and east, and reach 'Abbaseh, on 
 Edhr'a. the north, later than Yabis. 
 
 * " Araru " — 'Ar'ar, nine miles south- 10 Saskhi is probably S'as'a, east of 
 east of Ashtoreth. Banias, and northwest of Yabis. 
 
 * " Meispa " — Ramath-Mizpah of x Lupackhallu, a non-Semitic Hittite 
 Bashan, now Remtheh. name. As a Mongol word, " the very 
 
 6 " Macdalim," probably Mejdel swift." 
 
 Shems. east of Banias. a Zitatna was King of Accho — a some- 
 
 " Khini " — Hineh, south of Her- what similar name; but probably the 
 
 mon, near the last. King of Arvad is meant, as appears 
 
 7 " Zaar " — Zora of Bashan, now later. 
 Ezra. 
 
200 THE TELL AMARNA TABLETS 
 
 But I cause Bctili to send against this (foe). Thus we wage 
 war against them. And my trusty messenger I cause to be 
 sent to your presence, as said; for you to return an order 
 whether we shall do so or whether not. To Raban and Abdbaal, 
 to Rabana and Rabziddu thus : behold to all of you be peace 
 indeed, and will not you harden your hearts, and will not you 
 settle all in your hearts, and do what is fitting from your 
 places ? Much peace ; and to (the people ?) peace be increased." 
 
 91 B. — " To the King my Lord thus (says) the city Gebal s 
 (and) thus Rabikhar (' the Lord of Phoenicia ') thy servant. 
 At the feet of my Lord the Sun seven times I bow. Do not 
 be angry, O King my Lord, with the city of Gebal (Gubla) thy 
 handmaid — a city of the King from of old, obeying what the 
 King commands as to Aziru, and it did as he wished. Behold 
 Aziru slew Adunu, Lord of the land of Ammia,^ and the King 
 of the land of Ardata, 5 and has slain the great men, and has 
 taken their cities for himself. The city Simyra is his. Of the 
 cities of the King only the city Gebal escapes for the King. 
 Behold the city Simyra is subjected. He has smitten the city 
 Ullaza. 6 The captains of both have gone into exile. Behold 
 this sin Aziru wrought. Sinful are his strivings against her 
 . . . he has smitten all the lands of Ham (Am), lands of 
 the King; and now he has despatched his men to destroy all 
 the lands of Ham; and the King of the land of the Hittites, and 
 the king of the land of Nereb (Nariba) 7 (have made ?) the land 
 conquered land." 
 
 From these letters we learn clearly that the Mongol kings 
 near the Euphrates (and, as appears later, in Armenia) were 
 leagued with the Hittites of Mer'ash in the extreme north of 
 Syria, and of Kadesh on the Orontes, and were supported by 
 the Amorites of the northern Lebanon and by some of the 
 Phoenicians ; that the enemy marched south, a distance of 300 
 miles, taking all the towns in the Baalbek Valley, reaching 
 Damascus by the gorge of the Barada River, and advancing 
 into the land of Ham — in Bashan — where all the chief towns 
 
 • This letter belongs to a late period B " Ardata " is Ardi, near the last, 
 in the war, since Ullaza has been taken. e Kefr Khullis, north of Gebal, agrees 
 It is given here as referring to the land with the required position for Ullaza, 
 of Ham. It may very well have been which is mentioned often. 
 
 written after Ribadda, the King of Ge- 7 Nariba is Nereb, on the Euphrates, 
 
 bal left the city (see 71 B.). in the Hittite country. 
 
 * " Ammia," mentioned again, appears 
 to be Amyun, south of Simyra. 
 
THE AMORITE TREACHERY 201 
 
 fell. This serves to make clear the treachery of Aziru's letters 
 which follow. The Amorite advance on the Phoenician coast 
 was contemporary, and extended to Tyre. It appears, how- 
 ever, that the Amorites were a Semitic people, while the names 
 of the Hittites are Mongolic. 
 
 THE AMORITE TREACHERY 
 
 NO. 35 B. — " To the King my Lord my God my Sun Aziru 
 thy servant ; and seven times at the feet of my Lord my 
 God my Sun I bow." The letter is much broken, but 
 promises he will never rebel, and says he is sincere. He desires 
 land of the King (at Simyra), and says the men of the govern- 
 ment are friendly, but that the city of Simyra is to be made 
 promptly to fulfil its engagements. 
 
 35 B. M. — " To the Great King my Lord my God my Sun 
 thus (says) this thy servant Aziru. Seven times and seven 
 times at the feet of my Lord my God my Sun I bow. My Lord 
 I am thy servant, and (from my youth?) in the presence of the 
 King my Lord, and I fulfil all my orders to the sight of my 
 Lord. And what they who are my (agents?) shall say to 
 my Lord as to the chiefs who are faithful, in the sight 
 of the King my Lord, will not you hear me speak, I who am 
 thy servant sincere as long as I live? But when the King my 
 Lord sent Khani, 1 I was resting in the city of Tunip (Tennib) 
 and there was no knowledge behold of his arriving. Where- 
 upon he gave notice, and coming after him also, have I not 
 reached him ? And let Khani speak to testify with what humil- 
 ity, and let the King my Lord ask him how my brethren have 
 prepared to tend (him), and Betilu will send to his presence 
 oxen and beasts and fowls : his food and his drink will be pro- 
 vided. I shall give horses and beasts for his journey ; and may 
 the King my Lord hear my messages, with my assurances in 
 the presence of the King my Lord. Khani will march much 
 cared for in my sight, he accompanies me as my comrade, like 
 my father ; and lo ! my Lord says, ' You turn away from the 
 
 *An Egyptian name; perhaps to be sent to Dusratta, King of Armenia, by 
 compared with " han " (" kind ") in Amenophis III, as an " interpreter " 
 Egyptian. An envoy of this name was (21 B.). 
 
aoa THE TELL AMARNA TABLETS 
 
 appearance of Khani.' Thus thy Gods and the Sun-God truly 
 had known if I did not stay in the city of Tunip. Moreover 
 because of the intention to set in order the city of Simyra, the 
 King my Lord has sent word (and) the Kings of the land of 
 Marshasse (Mer'ash) have been foes to me. They have 
 marched on my cities: they have observed the desire of 
 Khatib* and has not he promised them? lo! hastily he has 
 promised them. And truly my Lord has known that half of 
 the possessions that the King my Lord has given Khatib takes : 
 the tribute, and the gold and the silver that the King my Lord 
 has given me ; and Khatib takes all the tribute ; and truly my 
 Lord has known. Moreover as against my Lord the King's 
 having said, ' Why dost thou yield service to the messenger 
 of the King of the land of the Hittites, and dost not yield ser- 
 vice to my messenger ? ' this region is the land of my Lord, he 
 establishes me in it, with men of government. Let a mes- 
 senger of my Lord come, and all that I speak of in the sight 
 of my Lord let me give. Tin and ships, men 3 and weapons, 
 and trees let me give." 
 
 40 B. — " To Dudu 4 my Lord my father thus (says) Aziru 
 your son your servant: at the feet of my father I bow. Lo! 
 let Dudu send the wishes of my Lord . . . and I . . . 
 Moreover behold thou shalt not reject (me) my father, and 
 whatever are the wishes of Dudu my father, send, and will not 
 I . . . Behold thou art my father and my Lord : I am thy 
 son : the land of the Amorites is your land ; and my house is 
 your house. 5 Say what you wish and I will truly perform 
 your wishes." The latter part is broken, but states that he will 
 not rebel against the wishes of the King or those of Dudu. 
 
 38 B. — " To Dudu my Lord my father thus Aziru thy ser- 
 vant. At my lord's feet I bow. Khatib will march, and has 
 carefully followed the messages (or orders) of the King my 
 Lord before (he goes); and what is good increases; and I 
 have been gladdened very much ; and my brethren, men serving 
 the King my Lord, and men who are servants of Dudu my 
 Lord. They had feared exceedingly. Behold he will march, 
 to command for the King my Lord with me. From the 
 
 * Perhaps the Hittite King of Kadesh, was not really Aziru's father, but ap- 
 or some other city. parently a friend in Egypt. 
 
 * Or perhaps " oil." 6 " Beiti beitac " is still a polite 
 
 * Dodo in the Bible (1 Chron. xi. 12), phrase of welcome in Palestine, 
 from the same root as " David." He 
 
THE AMORITE TREACHERY 203 
 
 orders of my Lord my God and my Sun, and from the orders 
 of Dadu my Lord, I will never depart. My Lord now Khatib 
 goes forth with me, and also he will march to strengthen me. My 
 Lord, the King of the land of the Hittites will march from 
 the land of Marhasse (Mer'ash), and has he not boasted to 
 meet me ? and the King of the Hittites will rebel, and behold I 
 and Khatib will march. Let the King my Lord hear my mes- 
 sages. I have feared without the countenance of the King my 
 Lord, and without the countenance of Dudu; and now (my 
 Gods and my messenger 6 ). And truly these are my brethren 
 — Dudu and the great men of the King my Lord; and 
 truly I will march ; and since O Dudu both the King my Lord 
 and the chiefs thus are ready, everything against Aziru is for- 
 given which has been unfavorable for my God, 7 and for us. 
 And now I and Khatib have appeared servants of the King. 
 Truly thou knowest Dudu, behold I go forth mightily." 
 
 31 B. — "To Khai 8 my brother thus (says) this thy 
 brother Aziru. With thee (be) peace indeed, and from the 
 Egyptian soldiers of the King my Lord there is much safety. 
 Whoever (is) against it the promise remains, in sight of the 
 King my Lord ; being formerly promised it remains. I and my 
 sons and my brethren are all servants of the King: it is good 
 for me. Now I and Khatib will both march, behold, with 
 speed. O Khai, as among you truly it is known, lo! I have 
 been troubled. From the orders of my Lord there is no re- 
 bellion, nor from your orders. I am a servant of my Lord. The 
 King of the land of the Hittites dwells in the land of Marhasse 
 (Mer'ash) and I have feared his appearance. They who are 
 in the West lands 9 have armed. He gathers ; and while the 
 city of Tunip is unoccupied, he dwells two swift marches from 
 the city. And I have been afraid of his appearance ; and con- 
 trary to messages of promise he goes forth to his rebellions. 
 But now we shall both march, I and Khatib, with speed." 
 
 32 B. repeats the preceding — perhaps to another corre- 
 spondent : it mentions Dudu, and says : " I have been afraid of 
 
 • The text is clear, but the epigram would seem that his embassy to Aziru 
 
 is not. He apnears to mean the King haa occurred between the first and 
 
 of Egypt when speaking of his gods, second visits of the envoy Khanni. 
 
 as also a few lines lower. 9 Mer'ash was in the west of the Hit- 
 
 7 Meaning the King of Egypt. tite country, seventy-five miles north- 
 
 8 " Khai " is also an Egyptian name, west of Tunep. The distance fits well, 
 meaning " distinguished " in that Ian- since thirty-seven and one-half miles 
 guage. He is perhaps the " Khaia " of may be considered a forced march, 
 another letter by Ribadda (57 B.). It 
 
204 THE TELL AMARNA TABLETS 
 
 this rebel son of a dog, and I have been troubled. Now he has 
 sent a message from the Western land — the land of my Lord : 
 they will both march together, and I have been afraid for my 
 Lord's land." 
 
 33 B., much broken at the top, refers to the existing promise 
 or treaty, and continues : " I cause the land of my Lord to be 
 guarded, and my countenance is toward the men who are ser- 
 vants of the King my Lord in peace. My Lord now I and 
 Khatib are made friends, 10 and let my Lord know behold I have 
 . . . in haste. The King of the land of the Hittites dwells 
 . . . and I have been afraid . . . have armed . . . 
 of the land . . . my Lord I remain quietly ... in 
 the West land . . . King my Lord to defend his land 
 . . . and now behold in the land of Marhasse he dwells — 
 two swift marches from the city of Tunip; and I fear his wast- 
 ings. Let the city of Tunip be defended : my Lord is a shield 
 to men who serve him; mayst thou hear what is said and my 
 sons will . . . forever." 
 
 39 B., broken at the top. "T have strengthened this . . . 
 I have strengthened this wall in front of the mouth of the 
 great pass/ and my Lord's fortress. And let my Lord hear as 
 to the servants of his servant — thy servant Aziru: they will 
 keep watch : strife surrounds us : I trust there will be an expe- 
 dition ; and let us watch the lands of the King our Lord. 
 Moreover to Dudu my Lord. Hear the message of the King 
 of the land of Marhasse to me. They said : ' Your father 2 
 what gold has this King of Egypt given him, and what has 
 his Lord promised him out of the Land of Egypt ; and all the 
 lands, and all the soldier slaves they have fought against ? ' 
 (thus) they said ... to Aziru . . . out of the Land 
 of Egypt, and behold the slaves come round from the Land 
 of . . . Ni 3 : they have rebelled; and I repeat that thirty 
 chiefs push on against me . . . land of Egypt he remains 
 . . . my Lord to Aziru . . . soldiers . . . Mar- 
 hasse." 
 
 10 We cannot rely on Aziru's protes- * " Abuca " (" your father ") might 
 
 tations. If Khatib was a Hittite King, be understood in the sense in which 
 
 it is certain that both were intriguing it is used every day in the East, where 
 
 against Egypt. abuc means, " God curse your father! " 
 
 1 Probably the pass in the valley of 8 Ni was to the east of Aziru's coun- 
 
 the 'Afrin River, near Kyrrhus, twenty try near Tunip. 
 miles north of Tunip, is meant, being 
 on the direct road to Mer'ash. 
 
THE AMORITE TREACHERY 205 
 
 34 B. — " To the King my Lord my God my Sun thus (says) 
 this Aziru thy servant : seven times and seven times at the feet 
 of my Lord I bow. Now what you wish is desirable. Sun 
 God my Lord I am thy servant forever; and my sons serve 
 thee. . . . Now two men ... I have commanded as 
 envoys . . . what he says . . . and let him rule 
 . . . in the land of the Amorites." 
 
 34a B. — The salutation of the usual type is here injured. 
 The letter continues : " My Lord my God my Sun, I am thy 
 servant and my sons and my brethren, to serve the King my 
 Lord forever. Now all my Lord's wishes, and what he causes 
 to be despatched, duly . . . the King my Lord having 
 despatched. Now eight chiefs who are great, and many (de- 
 crees?) we . . . all of which . . . from . . . 
 the King my Lord . . . And the Kings of the Land of 
 Marhasse will follow with . . . and are these not prom- 
 ised (or leagued) to the city Simyra these thirty years? I 
 turn me to the city Simyra. My Lord I am thy servant forever, 
 and a King of men who are friends ; will not my (agents ?) 
 . . . my Lord (wilt not thou hear?). And the King is my 
 Lord my God and my Sun : let him send his messenger with my 
 messenger, and let them go up who serve the King . . ." 
 
 36 B. — " To the King . . . thus Aziru: seven times 
 and seven times at ... of my God and Sun. Behold 
 truly thou hast known this, O King my Lord; behold I am 
 thy servant forever ; from my Lord's commands I never rebel : 
 my Lord from of old (it has been) thus. I am kind to the 
 men who are servants of my King; but the chiefs of the city 
 Simyra have not kept faith righteously with us; and behold 
 neither one nor all are with us : my Lord the King did not you 
 cause to be asked? The King my Lord has known that the 
 chiefs are sinful ; and why ask, ' What does he contend for ? ' 
 I say nay . . ." 
 
 From these letters by Aziru, we must conclude either that 
 he was a great liar or that he was induced to change sides later. 
 The other correspondents seem to have believed that he had 
 long deceived the King of Egypt ; but, in the end, his invasion 
 of Phoenicia — perhaps cloaked by pretences of hostility to the 
 Hittite league — caused him, as we shall see, to be proclaimed 
 a rebel. The quarrel with Simyra may have been due to his 
 
ao6 THE TELL AMARNA TABLETS 
 
 being pushed south, out of his dominions, but is here said to 
 be due to a Phoenician league with his foes. It does not ap- 
 pear who Khatib was. Perhaps the name was Hittite, 4 and he 
 may have been the Prince of Hamath or of Emesa. The fol- 
 lowing letter from Aziru's father, Abdasherah, belongs to a 
 later period of the war, when Ullaza and all the cities north of 
 Gebal had been conquered by the Amorites. It is couched in 
 the same insidious language ; and the letters of Ribadda, which 
 follow, show that Amenophis was not open to conviction for a 
 long time, though warned by his true friends. The proclama- 
 tion is still later, after the attack on Sidon, and may fitly con- 
 clude the Amorite correspondence. 
 
 97 B. — " To the King my Son my Lord thus Abdasratu 5 
 thy servant, the dust of thy feet. At the feet of the King my 
 Lord seven times and seven times I bow. Behold I am the 
 King's servant, and a dog who is his neighbor (or his 
 * friend ' ?) ; and all the land of the Amorites is his. I often 
 said to Pakhanati* my Paka (Egyptian resident), 'Let him 
 gather soldiers to defend the people of this King/ Now all 
 (cursed?) as King, the King of the Phoenician (Kharri) 
 soldiers . . . Kharri: the King shall ask if I do not guard 
 the city of Simyra (and) the city Ullaza. Lo my Paka is in 
 her: I proclaim the Sun-King; and I have (given orders?) 
 to obey. The city Simyra is a neighbor, 7 and all the lands 
 are the King's — my Sun, my Lord ; I watch for him : and I 
 know that the King my Lord is very glorious ; and Pakhaqati 
 my Paka is established to judge therein." 
 
 Copy of a Proclamation against Aziru, sent to Egypt by 
 Khanni, when sent again to Syria 
 
 92 B. — " To the Chief of the Amorite city by letter thus 
 (says) your Lord. A chief of the city of Gebal has said thus 
 
 * " Khat-ib " may mean " Hittite e An Egyptian name, " Pa-Khemt " 
 
 hero." The name of the Hittites means or " Pa-Khent," meaning " very 
 
 probably "the confederates"; and the strong" (see B. M. 24, Pakhamnata). 
 
 sign used on Hittite monuments for the It appears from Ribadda's letter that 
 
 nation seems to be that which repre- the station of this Paka was Simyra, 
 
 sents two allies facing each other. and apparently the Amorites killed him 
 
 6 Abdasherah, as Dr. Sayce points later on. # 
 
 out, means the servant of the goddess 'The word " Gur " is used in these 
 
 Asherah (" the grove " of the Bible), letters as in the Bible, and, like the 
 
 and this is rendered certain by the sign Arab " Jar," to mean a man ot one 
 
 for Deity prefixed in one instance. It tribe or race protected by a powerful 
 
 has no connection with the name of tribe or person of another country. 
 Ashtoreth. 
 
THE AMORITE TREACHERY 207 
 
 in his petition: ' Send him away from my gate (he says) ; he 
 is robbing me and disputes with me in my chief city.' 8 And 
 I have heard this and much beside which they have said to me 
 as I now speak to say. 
 
 " Thou hast sent to the King thy Lord (saying thus), ' I am 
 thy servant as all former guardians 9 who have been in this city/ 
 And you do well to say thus. (But) I hear so to say a ruler of 
 ours whose petition (is), ' Send him away from my gate, (he 
 is) out of his city/ And in the city Zituna (Sidon) he abides, 
 and has subjected himself among chiefs who are governors; 
 and, though certainly knowing what is said, thou dost not con- 
 fess the persecution of these chiefs. If thou art, as is assured, 
 a servant of the King, how is his cutting off lawful in the sight 
 of the King your Lord ? Thus this ruler beseeches me, ' Let a 
 supplicant be protected, for he is disputing my chief city with 
 me/ And if you do as is asserted, and not according to all the 
 messages that I send against these things, you are hindering 
 the King traitorously. So will be understood all that has been 
 said. 
 
 " And now a certain Chief hears of a gathering with the Chief 
 of the city of Ciidsa (Kadesh on Orontes, the capital of the 
 southern Hittites) ; devising hostilities, ready to fight, you have 
 made alliance. And if so, why dost thou so? Why should a 
 chief foregather with a chief save that he is on his side ? But if 
 you cause what is assured to be done, and you respect the orders 
 to yourself and to him, I say nothing more as to the messages 
 you formerly made (and) as to what was pretended by you in 
 them. But thou art not on the side of the King thy Lord." 
 
 " Lo ! this is the message, that their fortress burns in flames 
 through (your burning?) and thou ragest against everything 
 grievously. But if thou dost service to the King thy Lord, what 
 is it that I will not do to interceding with the King? If then 
 thou ragest against everything, I make God my witness; and 
 if you persist, God is my witness, that messages of war (will 
 be) in your midst, and by the might of the King thou diest, and 
 as many as are with thee. 
 
 8 In each case " gate " might be ren- tion with the " Paka," or " head man," 
 dered " port," as both of the cities had who was Egyptian, appears to come 
 famous ports. from a root which means " to treasure." 
 
 9 The word " Khazanu," commonly The word " Khazanutu " appears to 
 used in these letters for a ruling class, mean "a government." 
 
 apparently native, and in communica- 
 
20S THE TELL AMARNA TABLETS 
 
 " But do service to the King thy Lord and live. And thou 
 thyself knowest that the King does not deem needful a sub- 
 jection of the land of Canaan. 10 So he is wroth. And as I sent, 
 truly was commanded me of the King my Lord this year and 
 not . . . in another year. My son (this) contumacy in the 
 sight of the King thy Lord is vain. 
 
 " And now the King thy Lord is anxious as to thee this year. 
 If it is difficult for thee to come, then send thy son. And thou 
 beholdest a King at whose commands many lands tremble : and 
 dost not thou (fear?) : thus truly is ordered this year concern- 
 ing us ; failing to go to the presence of the King thy Lord, send 
 thy son to the King thy Lord as a hostage, and let him not de- 
 lay at all. 
 
 " And now the King thy Lord hears, for I send to the King. 
 Thus truly has the King commanded me — Khanni — a second 
 time a messenger of the King. Truly it is to fetch to his hands 
 men who are the foes of his house. Behold now I have been 
 sent, as they are troublous; and moreover thou shalt bind 
 them, and shalt not leave one among them. Now I am desired 
 by the King thy Lord to name the men who are foes of the 
 King in the letter from Khanni the King's messenger; and 
 once more I am obeying the King thy Lord ; and thou shalt not 
 leave one among them. A chain of bronze exceeding heavy shall 
 shackle their feet. Behold the men thou shalt fetch to the King 
 thy Lord. Sarrn with all his sons; Tuia; Lieia with all his 
 sons : Pisyari 1 with all his sons : the son-in-law of Mania with 
 all his sons, with his wives, the women of his household : the 
 chief of Pabaha, 2 whose wickedness is abhorred, who made the 
 trumpet to be blown: Dasarti: Paliima: Numahe — a fugitive 
 in the land of the Amorites. 
 
 " And knowest thou not that the glory of the King is as the 
 Sun in heaven ; his soldiers and his chariots are many. From 
 the shore lands to the land of Gutium, 3 from the rising of the 
 
 10 " Canaan " in these letters, as on paa," conquered by Thothmes III 
 
 the Phoenician coins and in the Bible, (Karnak List, No. 296), which was 
 
 is used in its strict sense as a geo- somewhere in North Syria, not far from 
 
 graphical term for the " lowlands " of Tunip. The wickedness of this chief 
 
 Phoenicia and Philistia. is said to have caused the war. 
 
 1 " Pisyari " appears to be a Hittite * Gutium, mentioned in Assyrian 
 name, like the " Pisiris " of an As- texts, was a country on the northeast, 
 Syrian inscription (Schrader), being the near the Caucasus. It has been ^ corn- 
 Mongol " bisir " (" rich "), with the in- pared with the word " Goim," for 
 definite nominative in s, which marks " Gentiles," in Hebrew. Perhaps 
 the Hittite as a non-Semitic tongue. " Jebel Tudi " (" Ararat ") is intended, 
 The other names are also apparently being Dusratta's country allied to 
 non-Semitic, and may refer to Hittites. Egypt. 
 
 1 <> 
 
 Pabahaa " is perhaps the " Pa- 
 
THE WAR IN PHOENICIA 209 
 
 Sun to the going down of the same, there is much saluta- 
 tion." 
 
 The attack on Sidon was thus apparently the fact which 
 opened the eyes of Amenophis. It appears to have preceded the 
 final success, when the wealthy city of Gebal was taken by 
 Aziru. 
 
 THE WAR IN PHOENICIA 
 Letters from Cities near Gebal 
 
 NO. 42 B. M.— " This letter is the letter of the city Irkata ■ 
 to the King. O our Lord, thus (says) the city of 
 Irkata, and her men, her (flock? or lords?). At the 
 feet of the King our Lord seven times seven times they bow. 
 To the King our Lord thus (saith) the city of Irkata. Knowing 
 the heart of the King our Lord we have guarded the city of 
 Irkata for him . . . Behold the King our Lord orders Ab- 
 bikha ... he speaks to us thus, O King ... to 
 guard it. The city of Irkata answers . . . the man ruling 
 for the King. . . . * It is well. Let us save ... the 
 city of Irkata. It is well to save (a city?) faithful to the King/ 
 . . . Behold many fight . . . the people . . . are 
 frightened . . . Thirty horses and chariots enter the city 
 of Irkata. Lo ! has arrived ... a letter of the King as to 
 arriving . . . thy land they reach. The men of the city 
 . . . (belonging) to the King have made ... to fight 
 with us for the King our Lord. You send your chief to us that 
 he may be our protector. Let the King our Lord hear the mes- 
 sage of these his servants, and appoint us provision for his ser- 
 vant, and thou shalt exult over our foes and thou shalt prevail. 
 The message of command of the King thou shalt not deny us. 
 Our destroyer was troubled at the coming of the King's order 
 to us. Mightily he has fought against us, exceeding much." 
 
 128 B. — "To Yankhamu by letter thus (says) Yapaaddu. 2 
 Why is it spoken ? Lo ! from the city of Simyra a. destruction by 
 Aziru of all the lands, in length from the city of Gebal to the 
 
 1 Probably 'Arkah* a well-known (see 61 B.) fell into the hands of Aziru, 
 
 Phoenician city north of Tripoli, but and seems to have been a king of one 
 
 south of Simyra (Gen. x. 17). Aziru of the cities near Simyra, apparently 
 
 killed its king (91 B.)- Sigata. This letter was probably writ- 
 
 * " Yapaaddu " (" Adonis is beauti- ten about the time of the siege of 
 
 ful ") is often mentioned again. He Tyre, at a late period in the war. 
 
 14 
 
a io THE TELL AMARNA TABLETS 
 
 city of Ugariti; 3 and the destruction of this the city Sigata,* 
 and of the city Ambi. 5 Behold . . . the slave has 
 (broken?) the ships . . . in the city Ambi and in the city 
 Sigata, and in all which dispute for the lands with the city 
 of Simyra: and shall we not arise to enter the city Simyra, 6 or 
 what shall we ourselves do ? But send this news to your great 
 city (or palace). 7 It is regretted that the ... is un- 
 fortunate." 
 
 44 B. M. — This letter seems to be an appeal by the cities of 
 Phoenicia on behalf of Ribadda, the brave King of Gebal, during 
 the time of his resistance to Aziru, which failed because no help 
 was given to him from Egypt, where Aziru was still thought 
 faithful. The spokesman Khaia is perhaps the same Egyptian 
 mentioned in Aziru's letters. 
 
 " Thus (saith) our confederacy to the King and the men of 
 Sidon and the men of Beruta {Beirut). Whose are these cities 
 — are not they the King's ? Place a chief one chief in the midst 
 of the city, and shall not he judge the ships of the land of the 
 Amorites? and to slay Abdasherah the King shall set him up 
 against them. Does not the King mourn for three cities and 
 the ships of the men of Misif 8 and you march not to the land 
 of the Amorites, and Abdasherah has gone forth to war; and 
 judge for thine own self, and hear the message of thy faithful 
 servant. Moreover, who has fought as a son for the King — 
 is it not Khaia? Will you gather us ships of men of Mist 
 for the land of the Amorites and to slay Abdasherah? Lo ! there 
 is no message as to them and no memorial : they have shut the 
 road — they have closed the way. In order to give passage to 
 the land of M it ana 9 he has left the fleet which he has built. Was 
 not this a plot against me of the men oi'Arada? 10 But if be- 
 
 8 Ugariti is mentioned in a letter haps, understand Egyptian ships, and 
 
 from Tyre (B. M. 30) in a connection compare the Egyptian name " Mesti " 
 
 which shows that it was the present applied to part of the Delta. 
 
 Akrith, between Tyre and Accho. • From Dusratta's great Hittite letter 
 
 * " Sigata " appears to be Shakkah, (27 B.) it appears that the King of the 
 
 north of the great pass of Shakkah Minyans, whose country was called 
 
 (Theouprosopon), where the King of Mitani, west of Lake Van, in Armenia, 
 
 Gebal was defeated by Aziru. claimed to be King of all the Hittites; 
 
 6 " Ambi " is now 'Aba, immediately and this is what appears to be here in- 
 east of Shakkah. tended. In other letters he is men- 
 
 a Simyra was on the low hills above tioned among the invaders, 
 
 the sea-plains, by the river Eleutherus. 10 Arada, a city mentioned again as 
 
 7 The last words explain how the let- assisting Aziru ^with i ships, appears to 
 er got to Egypt. 
 
 8 These ships of the men of Misi art 
 lentioned by Ribadda as failing in as 
 
 attempt to assist him. We may, per 
 
 ter got to Egypt. be Aradus, the Arvad of the Bible, now 
 
 8 These ships of the men of Misi are Er Ruad, the island town north of 
 mentioned by Ribadda as failing in an Simyra. 
 
THE WAR IN PHCENICIA 211 
 
 hold they are with you, seize the ships of the men of the city 
 of Arada which they have made in the land of Egypt. Again 
 behold Khaiya laments . . . for you do not . . . and 
 as for us we ... by the land of the Amorites." 4 
 
 45 B. M., a broken letter with passages of interest as fol- 
 lows: 
 
 " Moreover, now this city of Gula 1 is afflicted. The region 
 behold of the city of Gula is for the King my Lord. Cannot 
 you do what we desire? But he has done as his heart (desired) 
 with all the lands of the King. Behold this sin which Aziru 
 . . . with the King; (he has slain) the King of the land of 
 Ammiya 2 and (the King of Ar) data: and the King of the Land 
 of Ni . . . (has slain?) a Paka (' chief ') of the King my 
 Lord . . . and the King knows his faithful servant, and 
 he has despatched a garrison from his city, thirty men and 
 fifty chariots, to the city of Gebal. I have been right. He had 
 turned, O King, his heart from everything that Aziru orders 
 him. For everything that he orders, the messages are un- 
 answered. But every governor of the King he has ordered to 
 be slain. I am forgotten. Behold Aziru has cursed the King 
 my Lord." 
 
 158 B. — The greater part of this letter is too broken to read, 
 but refers to Abdasherah, and appears to be written to Yank- 
 hamu. The city of Simyra is mentioned, and the city Arpad* 
 and the palace or fortress of the former, with certain men 
 therein. The soldiers of a city Sekhlali are also noticed, but it 
 is not clear where this place is to be sought. 
 
 Ribadda's Letters from Gebal 
 
 47 B.— " Ribadda 4 of the city of Gebal 5 (Gubla) to his Lord 
 the King of many lands, the prosperous King. Baalath of 
 
 1 " Gula " is perhaps the town of in some of the letters in syllables) may 
 Juneh, north of Beirut, on the way to mean " child of Adonis." Compare the 
 Gebal. _ Chaldee " Ribah " for " girl," in the 
 
 2 " Ammiya " is Amyun, north of feminine. That " Adda " was Adonis 
 Gebal ; and " Ardata " is Ardi near seems to be derivable from the name 
 the preceding. " Adoram " (2 Sam. xx. 20), otherwise 
 
 8 Arpad is the city close to Tennib, Adoniram (1 Kings iv. 6). 
 
 which is mentioned in the Bible in sev- B " Gebal," now " Jubeil," was ap- 
 
 eral passages (2 Kings xvii. 34; xix. parently the chief city of Phoenicia. Its 
 
 13; Isa. x. 9; Jer. xlix. 23, etc.), now goddess Baalath is mentioned in the 
 
 Tell Erfud. It is remarkable that famous inscription of Yehumelec 
 
 Aleppo is not mentioned in this corre- (about 800 B.C.), found in the ruins of 
 
 spondence, for it is referred to in Gebal. She is also mentioned in the 
 
 Egyptian texts. " Travels of an Egyptian " (Chabas, p. 
 
 4 " Ribadda " (as the name is spelled 312). 
 
2i2 THE TELL AMARNA TABLETS 
 
 Gcbal she hath given power to the King my Lord. At the feet 
 of the King my Lord my Sun seven times seven times I bow. 
 Behold this ... it will grieve me . . . our city 
 . . . my foes . . . the chief . . . watches O 
 King ... no men of garrison . . . were given to the 
 King's chiefs, or preservation by the King against him, and this 
 I (say) is not defended, and the King has not preserved me; 
 and being angry Pakhura has gathered and has despatched 
 men of the land Umuti (Hamath). 6 They have slain a chief 
 servant ; and three chiefs (he has bound?) without appeal to the 
 land of Egypt ; and he has made gifts seducing the city against 
 me; and woe to the place, she has become ungrateful: the 
 city which was not base in old times is base to us. But the 
 King shall hear the message of his servant and you shall give 
 orders to the chiefs. Do not you . . . this sin they do? 
 . . . my destruction is before me, and is it not my order 
 that chiefs in the sight of the King should . . . my de- 
 struction. Behold now since I shall gather to . . . and 
 (perchance I shall repel this?)." 
 
 46 B.— The salutation, as in the preceding letter, is peculiar 
 to Ribadda. " Lo ! the King is sending to me Irimaia 7 : maybe, 
 he will arrive to gladden us from before thee : he has not come 
 before me. The King sends to me the most distinguished of 
 thy great men, the chiefest of the city of the King that thou hast, 
 who shall defend me . . . mighty before my foes . . . 
 Now they will make a government : the city they rule shall be 
 smitten like as (is smitten?) a dog, and none that breathes shall 
 be left behind him, for what they have done to us. I am laid 
 waste (by foes?) by men of blood: thus on account of this 
 slave there was no help from the King for me. (But?) my 
 free men of the lands have fought for me. If the heart of the 
 King is toward the guarding of his city, and of his servant, 
 thou wilt order men to guard, and thou shalt defend the city, 
 thou shalt guard my . . . made prosperous . . ." 
 
 18 B. M.— The salutation as in the first letter (47 B.). 
 " Again behold thy faithful city of Gebal. Ab dasher ah was 
 coming out against me aforetime and I sent to thy father who 
 ordered soldiers of the King (bitati) to speed, and I went 
 
 c Hamath was half-way from Aziru's country to that of Ribadda. 
 7 A name very like Jeremiah. 
 
THE WAR IN PHOENICIA 213 
 
 up over all his land. No allies marched to Ab dasher ah. But 
 behold this: Aziru has chosen all the men of blood and has 
 said to them : ' If the city of Gebal is not ... he has 
 come . . . , then Yankhamu is with thee, and . . . 
 if I am not obedient to his wishes. Thou art deceived . . . 
 Ab dasher ah has marched without stopping to . . . but he 
 has watched the city of the King his Lord obediently. So now 
 as to Paia . . . and is it not heard from the messages of 
 Kha . . . their father, as he desires . . . This Khaib 
 gave to the city Simyra. Lo! I lament that the King is not 
 able to do this (for) the Paka (general) when behold it has 
 been asked. And Bikhura has not marched from the city 
 Cumidi (Kamid). I have been friends with all the men of thy 
 Government . . . Lo whereas I was upright to the King 
 . . . and he makes no sign (to me?) Despatch soldiers: 
 thou shalt march with every . . . Five thousand men and 
 3,000 . . . fifty chariots, 1,000 . . . the bitati soldiers, 
 and cause (them) to take captive . . . the land.' " 
 
 13 B. M. — The usual salutation, as given in the first letter. 
 " Does the King know ? Behold Aziru has fought my chiefs, 
 and has taken twelve of my chiefs, and has insisted on receiving 
 at our expense fifty talents ; and the chiefs whom I despatched 
 to the city Simyra he has caused to be seized in the city. Both 
 the city Beruta (Beirut) and the city Ziduna (Sidon) are send- 
 ing ships to the city Simyra. All who are in the land of 
 the Amorites have gathered themselves. I am to be attacked ; 
 and behold this : Yapaaddu has fought for me with Aziru, but 
 afterward behold he was entangled in the midst of the enemy 
 when my ships were taken. And the King sees as to his city 
 and his servant, and I need men to save the rebellion of this land 
 if you will not come up to save from the hands of my enemies 
 (or destroyers). Send me back a message, and know the deed 
 that they have done. Now as they send to thee concerning the 
 city Simyra he now marches. But (give?) me soldiers for 
 . . . and these shall deliver her . . . they have tried 
 but . . . now." 
 
 61 B. — The usual salutation precedes, here much broken. 
 " Does the King my Lord know ? Lo ! we know that he has 
 fought mightily. Lo ! they tell of us in thy presence what the 
 city Simyra has done to the King. Know O King boldly march- 
 
214 THE TELL AMARNA TABLETS 
 
 ing they have contrived to seize her — the sons of Abdasherah, 
 and (there is) none who lives to carry the message to the King. 
 But counsel now thy faithful servant. I say also the whole of 
 the fortress they have destroyed ... I sent to the King 
 . . . of advice as to the city Simyra. As a bird in the 
 midst of the net she has remained. The siege of the usurpers is 
 exceeding strong, and the messenger who from . . ." 
 
 The letter is much broken. It refers to Yapaaddu and to 
 his own faithfulness to the Pakas (" chiefs ") of the King. He 
 also appears to refer to the King destroying the Amorites, and 
 goes on : 
 
 " The ruins perchance he will assign to his servant ; and he 
 has been constant and is upright against this thing — to subdue 
 all the King's (provinces?). He has lost all the cities which 
 . . . this has befallen to . . . and from the destruc- 
 tion . . . against me none who . . . them. The two 
 or three that have held fast are turning round. But he hears 
 his faithful servant's message, and a servant who has been con- 
 stant in all labor, and his handmaid the city of Gebal (is) the 
 only one that holds fast for me. The evils of this deed are 
 equally thine, but I am broken in pieces. Henceforth Aziru 
 is the foe of Yapaaddu. They have marched; and (there is) 
 news that they have been cruel in their ravages against me. 
 They rest not : they desire the evil of all that are with me. So 
 they have waxed strong, powerful against me (a servant) faith- 
 ful to the King from of old . . . Moreover, behold I am a 
 faithful servant : this evil is wrought me : behold this message : 
 lo ! I am the dust of the King's feet. Behold thy father did not 
 wring, did not smite the lands of his rulers (Khazani) and the 
 Gods established him — the Sun God, the God . . . and 
 Baalath of Gebal. But the sons of Abdasherah have destroyed 
 from ... us the throne of thy father's house, and . . . 
 to take the King's lands for themselves. They have joined the 
 King of the land of Mitana 8 and the King of the land of Casi 9 
 and the King of the land of the Hittites ... the King 
 
 8 " Mitana," the later Matiene. Dus- for the southern deserts from the 
 
 ratta, its king, claimed to rule the Hit- Euphrates to Nubia. There were, how- 
 
 tites. The Amorites joined this league. ever, Cushites also in Babylonia. In 
 
 • The region called " Casi " in the in- the present case the Cassites who lived 
 
 scription of Usurtasen I (Brugsch, on the Euphrates, east of the Hittites, 
 
 " Hist.," i., p. 139) was in Upper and who were Mongols, are probably 
 
 Egypt, and the Cush of the Bible is intended, 
 apparently intended— a very vague term 
 
THE WAR IN PHCENICIA 215 
 
 will order soldiers (bitati). Yankhamu with the ... of 
 my poor land . . . The Paka of the city Camidi . . . 
 and they have marched . . . Gebal ... to a faithful 
 servant/' 
 
 83 B. — A much broken fragment, referring to the taking of 
 Simyra, appears to belong to this period. 
 
 43 B. — " Ribadda speaks to the King of many lands. At the 
 feet (of my Lord) seven times and seven times I bow (a ser- 
 vant) forever. Lo ! the city of Gebal is his place — the Sun-God 
 revered by many lands. Lo ! I am the footstool at the feet of 
 the King my Lord ; I am also his faithful servant. Now as to 
 the city Simyra the sword of these fellows 10 has risen very 
 strong against her and against me. And so now the destruction 
 of the city of Simyra is at her gates. She has bowed down 
 before them and they have conquered her power. 
 
 " To what purpose have they sent here to Ribadda a letter 
 (saying )thus: - Peace to the palace from its brethren before 
 Simyra.' Me ! they have fought against me for five years, and 
 thus they have sent to my Lord. As for me not (to be for- 
 gotten is?) Yapahaddu not to be forgotten is Zimridi. 1 All 
 the fortresses they have ruined . . . there was no cause 
 of strife with the city of Simyra . . ." The next pas- 
 sage is much damaged. "And as said to what purpose have 
 they sent a letter to Ribadda? In the sight of the King my 
 Lord they have feigned to please me, they have pretended to 
 please me, and now they proclaim peace. Truly thus behold 
 it is with me. Let me learn the intention of my Lord, and 
 will not he order Yankhamu with the Paka, Yankhamu joined 
 beside the King my Lord, to lay waste? From before the 
 chiefs of the Hittite chief men have fled and all the chiefs are 
 afraid thereat. May it please my Lord also shall not he be (de- 
 graded?) who was thy commander of the horse with thy ser- 
 vant, to move the chiefs when we two went forth to the wars 
 of the King my Lord, to occupy my cities which I name be- 
 fore my Lord. Know my Lord when they went forth with the 
 
 10 Literally " boys." It seems often ters (written by three or four different 
 
 in these letters to be used as the word scribes) extend; that the attack on 
 
 " weled " ("a boy") is still used in Sidon preceded the taking of Gebal; 
 
 Syria to mean " a fellow," applied of- and that Ribadda was not deceived by 
 
 ten to very old men. Amorite promises, knowing their co- 
 
 1 This letter shows that the war lasted operation with their Mongol allies of 
 
 several years, over which the Gebal let- Armenia and the Hittite country. 
 
216 THE TELL AMARNA TABLETS 
 
 allv he has left your soldiers fighting hard, and all have been 
 slain." 
 
 52 B. — The ordinary salutation. The letter is much 
 damaged. It states that the land of Mitana had formerly 
 fought against the King's enemies; that the sons of the dog 
 Abdasherah destroy the cities and the corn, and attack the 
 governors, and had demanded fifty talents. It appears that 
 Yankhamu has arrived, and has known the chief whom the 
 King had established. Apparently a written letter has been 
 sent " to the Amorite land for them to swallow." He con- 
 tinues : " Behold I am a faithful servant of the King, and 
 there was none was like me a servant, before this man lied to 
 the King of the Land of Egypt. But they have mastered the 
 lands of our home." They have slain Egyptians, he continues, 
 and have done something (the verb is lost) to the temples of 
 the Gods of Gebal; they have carried off a chief and shed his 
 blood. He finally mentions his son Khamu. 
 
 25 B. M., a short letter with the usual salutation. He re- 
 quests soldiers to guard the lands for the rulers, which have 
 been torn in pieces. The King sends no messages about him- 
 self to the writer or to Yankhamu. The governor's men have 
 gathered to fight (for the Khar or Phoenicians?). 
 
 42 B. begins with the usual salutation given in the first 
 letter. " Having just heard the chiefs from the presence of 
 the King it is fit that I send back a messenger (or message). 
 Behold O Sun descending from heaven, the Sons of Abdasherah 
 are wasting (shamefully?), as among them there is not one 
 of the horses of the King or chariots, and the chiefs have de- 
 vised evil — a rebellious race. And a chief is here with us of 
 the Amorite country, with a written message from the allies 
 which is with me. They have demanded what is shameful. 
 Hereby is spoken a friendly message in the presence of the 
 King — the Sun God. As for me I am thy faithful servant, and 
 the news which is known, and which I hear, I send to the King 
 my Lord. (What are they but dogs trembling?) in the pres- 
 ence of the Egyption soldiers (bitati) of the King — the Sun 
 God. I sent to your father and he ... ' to my servant 
 . . . soldiers ' . . . they have not marched . . . 
 Abdasherah . . . the chiefs of this government . . . 
 their faces against him. So now they have joined . . . 
 
THE WAR IN PHCENICIA 217 
 
 But the Misi men (Egyptians) . . . have brought us, 
 with speed, corn ... So now not without favor . . . 
 I have become a great man, behold: strong and powerful in 
 their sight we have been made. But mighty and rebellious to 
 the King is this power. (His land does not intend to help the 
 land ?) Behold I am despatching two men to the city of Simyra, 
 and all the men of its chief have gathered in order to consult 
 as to messages to the King, who will know why you hear from 
 us your chiefs. Good is the letter they have brought us, and 
 the letter which the messengers of the King have uttered to us. 2 
 Through the pretensions of this dog the King's heart has 
 been grieved with men, and . . . has been unrighteously 
 set up, devising in their hearts . . . and . . . (your 
 chief?). I go against the men of blood from the city Simyra 
 . . . to keep . . . and whatsoever I have been com- 
 manded. And let the King . . .• the news of his servant. 
 I have despatched ten chiefs of the Land of Nubia* twenty 
 chiefs of the Land of Egypt, as a guard to the King. Sun-God 
 and Lord thy servant is faithful to thee." 
 
 73 B. — " To the King . . . thus says Ribadda thy ser- 
 vant, the footstool of the feet of the Sun-God my Lord. Seven 
 times and seven times at his feet I bow. Grievous it is to say 
 what, in the sight of the King, he has done — the dog Ab- 
 dasherah. Behold what has befallen the lands of the King on 
 account of him ; and he cried peace to the land, and now behold 
 what has befallen the city of Simyra — a station of my Lord, a 
 fortress . . . and they spoil our fortress . . . and the 
 cries of the place ... a violent man and a dog." 
 
 The next message is too broken to read, but refers to the city 
 of Gebal. The letter continues : 
 
 " Will not the King order his Paka to pronounce judg- 
 ment? and let him guard the chief city of my Lord, and order 
 me as I (say), and let my Lord the Sun set free the lands, and 
 truly my lord shall order the wicked men all of them to go 
 out. I present my memorial in the sight of my Lord, but this 
 dog has not taken any of thy Gods. Prosperity has fled which 
 abode in Gebal, which city of Gebal was as a city very friendly 
 to the King. It is grievous. Behold I have associated Abdbaal 
 
 * The letter in question may have been # * " Milukha," or Meroe, in Assyrian 
 the proclamation against Aziru given inscriptions means, according to Dr. 
 above. Brugsch, Nubia. 
 
2i8 THE TELL AMARNA TABLETS 
 
 the prefect with Ben Khia (or Ben Tobia) a man of (war?); 
 but despatch thou him to thy servant . . ." 
 
 57 B. — The salutation as usual mentions Baalath of Gebal. 
 " Why shall the King my Lord send to me ? The best indeed 
 trembles, of those who watch for him against my foes, and of 
 my freemen. What shall defend me if the King will not defend 
 his servant? ... if the King will order for us chiefs of 
 the Land of Egypt, and of the Land of Nubia, and horses, 
 by the hand of this my chief as I hope, and preservation for 
 the servants of the King my Lord. If none at all . . . 
 to me ... to march horses . . . my land is miser- 
 able. By my soul's life! if the King cared at heart for the 
 life of his servant, and of his chief city, he would have sent a 
 garrison, and they had guarded thy city and thy servant. That 
 the King shall know ... of our lands; and Egyptian 
 soldiers (bitati) shall be ordered; and to save all that live in 
 his land, therefore it is spoken as a message to the King (with 
 thy messengers?) As to the . . . of this dispute of Khaia 
 with the city of Simyra, that they should send us without 
 delay thirteen talents (or pieces of gold) : I gave the proc- 
 lamation. The men of blood are named in the letter to the 
 city of Simyra. 4, It avails not. Ask Khaia as to the letter of 
 our previous dispute with the city of Simyra — to satisfy the 
 King, and to give security to the King, they are sending again, 
 and . . ." 
 
 24 B. M. — This is broken at the top. 
 
 " And King my Lord, soldiers are moving to the city of 
 Gebal, and behold the city Durnbli 5 has sent forth soldiers 
 to war to the city Simyra. If the heart of the King my Lord 
 is toward the city of Durubli my Lord will also order many 
 soldiers, thirty chariots and an hundred chief men of your 
 land ; and you will halt at the city Durubli, my Lord's city. If 
 the lands are to be defended, the King will order the departure 
 of Egyptian soldiers (bitati) to the city of Gebal, and (I 
 doubt not?) you will march to us. And I ... to slay 
 him, and . . . behold the King my Lord . . . faith- 
 
 * This perhaps refers to Khanni's no effect. An envoy without a military 
 
 proclamation already given, and to the force behind him usually fails. 
 Khai who had been sent at an earlier B Durubli is probably the city which 
 
 period to Aziru. The rebels are named the Greeks called Tripoli, the largest 
 
 in the proclamation of the later em- town between Simyra and Gebal. There 
 
 bassy, which we thus see to have had is a village called Turbul, on the north- 
 east of Tripoli (Trablus). 
 
THE WAR IN PHOENICIA 219 
 
 ful ; and they have warred with the men Kau Pattr 6 (Egyptian 
 magnates) of the King. Lo! they have slain Biari the Paar 
 (magnate) of the King, and he has given gifts to my . . . 
 and they are helping. And none are servants of the King. 
 And evil in our eyes behold is this. I am spoiled, and I fear 
 lest ... no wish of the faithful chief be granted to him. 
 Lo ! you will make my kindred to be afflicted. The King shall 
 arm the land . . . thy soldiers great and small, all of 
 them; and Pakhamnata 7 did not listen to me and they do a 
 deed that . . . and thou shalt tell him this, that he shall 
 set free the city of Simyra; and (the King) will listen to the 
 message of his servant, and shall (send) Egyptian soldiers. 
 Behold he will say to the King that the Egyptian soldiers have 
 no corn or food to eat, all the enemies have cut off from the 
 midst of the cities of the King my Lord the food and the corn 
 . . . and (I) have raised soldiers gathering (in) the city 
 of Gebal . . . there is not . . . you shall send to us 
 . . . and to march to it, and I have stopped . . . and 
 not one of the lands of the Canaanites helps Yankhamu 
 though he is for the King." 
 
 58 B. — This is a large and important tablet, but much 
 broken; it begins with a short salutation, and then says at 
 once, " I am laid low." It refers to the loss of the city Abur, s 
 and mentions the names of Aziru and Abdasherah, and says 
 there is no garrison. The enemy are marching on to the 
 capital. He says : " I sent to the palace (or capital of Egypt) 
 for soldiers and you gave me no soldiers." " They have burned 
 the city Abnr, and have made an end in the sight of Khamu 
 my son." " The man of sin Aziru has marched . . he has 
 
 remained in the midst ... I have despatched my son to 
 the palace more than three months (ago) who has not ap- 
 peared before the King. Thus (says) my chief of the city 
 of Takhida 9 — they are reaching him : of what use are the 
 fortifications to the men left therein ? " " The chief who came 
 
 6 " Kau Pa-ur," Egyptian words in seems to have been the resident in 
 
 the plural. " Kau " signifies " men," Simyra (B. 80). 
 
 and " Pa-ur " (as in the letter from 8 " Abur " is perhaps Beit-Abura, in 
 
 Jerusalem, B. 103) means " very im- the valley north of the great pass 
 
 portant." Theouprosopon, between Gebal and 
 
 7 Probably the " Pakhanata " (97 B.) Tripoli. The enemy had not as yet 
 
 who was the " Paka," or chief, of whom forced the pass. 
 
 Abdasherah speaks in the letter about ° The second sign is doubtful, and the 
 
 the town of Ullaza, near Gebal. He place does not suggest identification 
 
 (see 60 B.). 
 
220 THE TELL AMARNA TABLETS 
 
 out of the lands of Egypt to inform, whom you announced us 
 on account of Acini formerly, I shall send to the King. You 
 will not have heard this message as to the city Abur. The 
 dogs are wasting, as is said, do you not mark the news? If 
 the King had thought of his servant, and had given me 
 soldiers ..." The next passages are much damaged, 
 but refer to the same general subject of complaint. The next 
 intelligible sentence is : " The people have been enraged ex- 
 pecting that the King my Lord would give me for my chief 
 city corn for the food of the people of the strongholds." He 
 then protests his good faith, and says finally : " And my sons 
 are servants of the King, and our expectation is from the King 
 . . . The city is perishing, my Lord has pronounced our 
 death ..." 
 
 j j B. — After a short salutation : " Let the King hear the 
 news of his faithful servant. It is ill with me : mightily fight- 
 ing, the sons of Abdasherah have striven in the land of the 
 Amorites. They had subdued all the land of the city of Simyra, 
 and they have wrecked the city Irk at a (Arkah) for its ruler. 
 And now they are coming out of the city of Simyra, and it is 
 ill for the ruler (who is) in face of the foes who come out." 
 The tablet is here broken, but refers to Gebal and to the rulers 
 Zimridi and Yapaaddu. The writer hopes for the arrival of 
 troops. " Egyptian soldiers ; and the Sun-King will protect 
 me. Friendly men have been (shut up?) in the midst of his 
 land. Moreover, the King my Lord shall hear the message of 
 his servant, and deliver the garrison of Simyra and of Irkata: 
 for all the garrison have . . . out of the city Simyra and 
 . . . Sun-God Lord of the lands will order for me also 
 twenty (companies? — tapal) of horse, and, as I trust, to the 
 city of Simyra (to defend her) you will speed (a division?) 
 instructing the garrisons to be strong and zealous, and to en- 
 courage the chiefs in the midst of the city. If also you grant 
 us no Egyptian soldiers no city in the plains will be zealous 
 for thee. But the chain of the Egyptian soldiers has quitted all 
 the lands — they have disappeared to the King." 10 
 
 14 B. M. — " Ribadda speaks to his Lord the King of many 
 lands the Great King. Baalath of Gebal has given power to 
 
 10 This agrees with the Jerusalem let- sent commissioners and summoned na- 
 ters, as showing that the troops had tive levies, but does not appear to have 
 been withdrawn to Egypt. Amenophis been able to send Egyptian forces. 
 
THE WAR IN PHCENICIA 221 
 
 the King my Lord: at the feet of my Lord, my Sun, seven 
 times seven times I bow. Why wilt not thou utter for us a 
 message to me? And (now) know the demand which my 
 chief is despatched to make in presence of the King my Lord ; 
 and his division of horse has marched, but the man has de- 
 layed marching — its chief — as the letters to the King were not 
 given to the hand of my chief . . . as to what has been 
 said ... of your land, is it not needful that the allies of 
 the Paka should march to the men of blood ; have not all the 
 lands been grieved ? It will be necessary for the allies, but they 
 come not being slow. Moreover I sent for men of garrison 
 and for horses, but you care not for us (even) to return us a 
 message for me. And I am destroyed by Abdasherah like 
 Yapaaddu and Zimridi — and they are fugitives. Moreover, 
 the revolt of the city of Simyra and of the city Saarti * con- 
 tinues against him. We remain under the hand of Yankhamu; 
 and he gives us corn for my eating. We two guard the King's 
 city for him, and he collects for the King, and orders my chief, 
 appointing chiefs to assist for me, fulfilling the decree which 
 thou hast thyself appointed. We have trusted in the King. And 
 two chiefs of the city have been despatched to be sent, having 
 come down bound from the camp of Yankhamu. Moreover, 
 as to this assistance to Yankhamu, Ribadda is in your hands, 
 and all that is done for him (is) before you; it is not for me 
 to punish thy soldiers. My superior is over me. And I will 
 send to him if you do not speak about this, or he gives up the 
 city, or I depart. Moreover, if you do not utter for us a mes- 
 sage for me, both the city will be surrendered, and I shall go 
 away with the men who support me. And learn that our corn 
 also is failing, and Milcuru has measured the corn — measure 
 of Baalath 2 . . . very much . . ." 
 
 89 B. — This is much broken. After the usual salutation 
 he says that Abdasherah has fought strongly, and has seized 
 cities belonging to Gebal ; that news has reached the city as to 
 what has befallen the city Ammia (Amyun) from the men of 
 blood. A certain Berber 3 chief is mentioned. He speaks of 
 " two months," apparently as the limit of time in which he ex- 
 
 1 The name " Saarti " perhaps sur- * In Assyria we find the " measure of 
 
 vives in that of the Sha'arah district Istar." 
 
 of Lebanon, immediately south of s The Berbers are mentioned in 
 
 Simyra, and near Yapaaddu's town of Egyptian texts as inhabitants of Upper 
 
 Sigata (Shakkah). Egypt. 
 
222 
 
 THE TELL AMARNA TABLETS 
 
 pects to be aided by the bitati, or Egyptian soldiers. Abdash- 
 erah is marching on Gebal. 
 
 79 B. — Also broken. With the usual salutation, speaks of 
 a great fight with the men of blood, who made an end of men, 
 women, and soldiers of his poor country. He sent men, and 
 they were beaten. The city of Irkata (Arkah) is mentioned, 
 and the King of the Hittites, who is making war on all the 
 lands. The King of Mitani will be king of the weak (or false) 
 land of the writer's people. He concludes by calling Abdash- 
 erah 3. dog. 
 
 44 B. — After the usual salutation, this letter appears per- 
 haps to refer to the coming of Irimaia. " Lo the King shall 
 send the choicest of thy chiefs — a son of Memphis (Nupi) to 
 guard the city." The text is then much broken, referring to 
 the palace and to cavalry, and to guarding the city for the 
 King. He will fulfil the wishes of the Pakas, and is a faithful 
 servant, as they would testify. The lands are to be made quiet 
 again. " I say as to myself, lo ! my heart is not at all changed 
 as to my intention to serve the King my Lord. Now pro- 
 nounce this judgment O Lord of justice. Cause all to be told 
 that whoever crosses over from his own place the King my 
 Lord will . . . My Lord shall decide that this evil shall 
 not go on. Who shall say anything against it? Now return 
 a letter, and all my possessions that are with Yapaaddu (he will 
 make equally safe?) in the sight of the King." 
 
 72 B — "To Khaia* the Pa . . . (an Egyptian title) 
 thus says Ribadda. I bow at thy feet. The God Amen and 
 the God Sa . . . 5 have given you power in the presence 
 of the King. Behold thou art a man of good . . . the 
 King knows, and through your zeal the King sends you for a 
 Paka. Why is it asked and you will not speak to the King? 
 that he should order for us Egyptian soldiers to go up to the 
 place — the city Simyra. Who is Ab dasher ah? — a slave, a 
 dog, and shall the King's land be smitten by him? Who set 
 him up? And mighty with men of blood is the strength of 
 his power. But send reinforcements: fifty tapal (companies?) 
 of horse and 200 foot soldiers; and both shall go forth 
 from the city Sigata 6 (Shakkah). Know his intentions. Until 
 
 4 " Khaia," now in Egypt, had no B A god Sausbe is mentioned in Dus- 
 
 doubt already become known to ratta's Hittite letter. 
 Ribadda as an envoy. 8 Sigata (Shakkah) was just outside 
 
THE WAR IN PHOENICIA 223 
 
 the (bitati) Egyptian soldiers are sent he will not be mastered, 
 (nor) any of the men of blood, and the city of Sigata and the 
 city of Amhi 7 are both taken, and thus . . ." 
 
 17 B. M. — " Ribadda speaks to . (Amenophis 
 
 IV ? ? 8 ) the King of many Lands : at the feet of ... my 
 Sun-God. And I repeat as to ... (the expedition?) 
 against the city of Kappa 9 . . . and against the city Am- 
 ma . . . cities faithful to the King my Lord. Who is this 
 Abdasherahf — a slave, a dog, and shall he ... in the 
 midst in the lands of my Lord? . . . the King my Lord 
 has asked as to his servant, and ... I send my mes- 
 senger. Lo . . . my cities, and with the letter . . . 
 my messages. And now behold he is marching to the city 
 Batruna 10 and he will cut it off from my rule. They have 
 seized the city of Kalbi * — the great pass of the city of Gebal. 
 Truly the confederates are pushing on secretly from the great 
 pass, and they have not made an end — mightily contumacious. 
 For they have promised to take the city of Gebal . . . 
 And let the King my Lord hear . . . this day . . . 
 they have hastened chariots and ... I trust and . . . 
 and the fate of the city of Gebal ... by them, and all 
 the lands ... as far as the land of Egypt have been filled 
 with men of blood. My Lord has sent no news as to this decree 
 as I hoped by letter. And we desire that the city be saved, 
 and the villages of the city, from him, for my inhabiting. I 
 have been hard pushed. Help speedily O King my Lord 
 . . . soldiers and chariots, and you will strengthen the chief 
 city of the King my Lord. Behold the city of Gebal: there is 
 not, as is said, of chief cities (like) the city Gebal a chief 
 city with the King my Lord from of old. The messenger of the 
 King of the city of Acca 2 (Accho) honor thou with (my) 
 
 the great pass between Batrun and one of the battles of the war occurred 
 
 Tripoli. (22 B. M.). When the pass was taken, 
 
 7 Ambi ('Aba) was close to the last. Batrun seems still to have held out with 
 
 8 Only — rari is left, which Dr. Bezold Gebal, being no doubt provisioned by 
 thinks refers to Amenophis IV; but sea. 
 
 it is doubtful if this letter can be x " Kalbi " is Kelbata, in the heart 
 
 placed so late. of the great pass. I visited all these 
 
 9 " Kappa " is Keffa. The plain of places in 1881. 
 
 Keffa is close to Amyun, north of the 2 In this case the modern name " Ak- 
 
 great pass of Theouprosopon (Shak- ka " is nearer to the spelling of these 
 
 kah). Amyun follows at once. letters than is the Hebrew. This is the 
 
 10 " Batruna " is the well-known town case with Shiloh and other important 
 Batrun, the " Botrys " of classical towns, showing the Canaanite extrac- 
 writers, which lies south of the wild tion of the modern peasantry in Pales- 
 pass of Ras Shakkah, where apparently tine. The Hebrews hardly ever re- 
 
224 THE TELL AMARNA TABLETS 
 
 messenger. And we have given cavalry at his pleasure 
 . . . and a division of horse . . . because of pleasur- 
 ing him 8 . . ." 
 
 60 B. — After salutation : " The King my Lord shall know : 
 behold Bcnmabenat 4 son of Abdasherah strives for the city 
 Gatza. 5 They have subdued the city of Ardata, the city Yahlia, 
 the city Ambi, the city Sigata, all the cities are theirs ; and the 
 King shall order the cutting off of the city Simyra, so that 
 the King may rule his land. Who is this Abdasherah? — a 
 slave, a dog. O King it is thy land, and they have joined the 
 King of the land of Mitani. But come to us to the King's land 
 to . . . before the cities of your rulers are destroyed; 
 and lo ! this has been said . . . thy Paka, and not . . . 
 his cities to them. Now they have taken the city of Ullaza 7 
 for it is as has been said, until you shall march to this city of 
 Simyra. And they have slain for us the Paka and the Egyptian 
 {bitati) soldiers who (were) in the city of Simyra . . . 
 they have done to us, and shall not I go up . . . to the 
 city of Simyra? The cities Ambi, Sigata, Ullaza, (Caphar?) 
 Yazu 8 have fought for me. Their destruction for us by them, 
 will be pleaded against the city of Simyra, these cities . . . 
 and the sons of Abdasherah . . . Alas! and the city of 
 Gebal demands of the men of blood as to the city Tikhedi. 9 I 
 marched; but there befell an entering-in to spoil by the men 
 of blood." 
 
 23 B. M. — The usual salutation is absent, and it seems to be 
 written to an official : "To . ._ . as a letter thus Ribadda. 
 I bow at thy feet. Baalath of Gebal the God of the King my 
 Lord may (she?) strengthen thy power in the presence of the 
 King thy Lord — the Sun of the lands. You know behold that 
 a (covenant?) has been engraved. But why was it sent? And 
 lo ! this thou shalt announce : I am left in fear that an end will 
 
 named towns, and the nomenclature Benmabenat (or Bumabuat) was Aziru's 
 
 preserves the ancient Canaanite forms brother. 
 
 found in the lists of Thothmes III a 6 Perhaps the name survives m that 
 
 century earlier than these letters. of the river Kadisha, near Tripoli. 
 
 Many towns were named from Ca- • Ardata (Ardi), Ambi (Aba), and 
 
 naanite and Philistine gods (Shamash, Sigata (Shakkah) were north of the 
 
 Dagon, etc.), and the forms of the pass; Yahlia, representing I al, rather 
 
 names in the Karnak lists are Aramaic, farther north than the others. 
 
 and not Hebrew. 7 Ullaza (Kefr Khulhs) was close to 
 
 • " Patzil " I understand to be equiv- Batrun, on the south. 
 
 alent to the Arabic " Fadl," meaning e " Caphar Yazu," or Alu-yazu, seems 
 
 to do pleasure or honor to a person. to be Kefr Yashit, near the others. 
 
 * The Amorite chief had more than • Perhaps - Takheda of another let- 
 one son, as is clear in some cases. ter (58 B.). 
 
THE WAR IN PHOENICIA 225 
 
 be made of all. Thou shalt make the whole known. Behold 
 it was sent to me. ' Do not wait to go forth to the city Simyra 
 till I come.'' Behold you know, the wars are exceeding mighty 
 against me, but he comes not. I did march, and lo! the city 
 of Ambi ('Aba) has been burned by me. You know that the 
 chief and the principal men of this city have gathered with 
 Abdasherah, and behold I did not march farther. Behold 
 you know all that has been; and on this account . . . 
 having asked my question of my prophet 10 behold I feared ac- 
 cordingly. Hear me speak — favorably as I trust (as to) 
 coming ; and you know that they strive with our country, who 
 behold are men of good will. Because . . . your favor 
 is strong ... do not you urge ... a message to 
 this city, and out of its midst she sends to . . ." 
 
 86 B., a much-broken letter, supposed to be from Ribadda, 
 mentions Batruna and Ambi} Toward the end it reads con- 
 tinuously : " The King of the land of the Hittites behold is 
 . . . to the sons of Abdasherah, for he hastens to despatch 
 soldiers of the royal . . . and the neighboring places have 
 joined : the lands of the King my Lord are made a desert, 
 which the dogs bring to naught : they have mourned. If 
 Neboyapiza fears the King my Lord will he not march on 
 them, if the King my Lord will speak to the great man of the 
 chief city — to the great man of the chief city of Cumuli* 
 (Kamid) ... to march to join ... to me . . ." 
 
 41 B. begins with the usual salutation from Ribadda. " Be- 
 hold I am a faithful servant of the Sun-King, and I confess 
 that my messages have been sad for the King, as you own. 
 The King my Lord shall hear the messages of his faithful 
 sen-ant, and Buri is sending out in the direction of the city 
 Simyra and Hadar . . . has marched against you, and 
 they have beaten us, and they have brought us low. (These 
 foes?) are destroying in my sight, and I was ready (to go 
 out?) with the Paka to keep watch in the presence of the chiefs 
 of the governments. And my Lord shall hear the news. Xow 
 
 10 See letter 71 B. The sign has the tablet can be so read, would be " Kefr 
 
 meaning " oracle," " prophet." No Zina." In =u. B. a city " Zina " occurs, 
 
 doubt Ribadda had his diviners, like the but seems to be a clerical error for 
 
 kings of Assyria in later times. " Sidon." The land of Mitana is also 
 
 1 No. 53 B. is another short letter, mentioned in 53 B. 
 
 much injured, which mentions Batrun; 2 Neboyapiza had his own difficulties, 
 
 and in this a town called " Sina " is as appears from his letters (96 B., 142 
 
 apparently noticed, which, if the broken B., 43 B. M.). 
 
226 THE TELL AMARNA TABLETS 
 
 Aciru the son of Abdashcrah is marching with his brethren 
 from 3 the city Gcbal: and despatch Egyptian soldiers (bitati), 
 and thou shalt march against him and smite him — the land is 
 the King's land; and since one has talked thus and you have 
 not moved, the city of Si)iiyra has been lost. The King my 
 Lord shall hear the news of his faithful servant. There is no 
 money to buy me horses, all is finished, we have been spoiled. 
 Give me thirty (companies — tapalf) of horse with chariots 
 . . . men . . . there is none of this with me . . . 
 not a horse . . ." 
 
 22 B. M. — "To Amanabba* ... as a letter, thus says 
 this Ribadda thy servant. I bow at my Lord's feet. The God 
 Amen and Baalath of Gebal have established your power in 
 the presence of the King my Lord. To what purpose is thy 
 messenger with me to go to the King your Lord ? And may I 
 indeed expect horses and chariots to be ordered of thee? Will 
 not you fortify the city? And this is heard by your message, 
 and I am sincere, but the covenant is mocked and no soldiers 
 are heard of with it. And they have routed the . . . The 
 city of Batruna (Batrfui) is his; and bloody soldiers and 
 chariots have established themselves in the midst of the city, 
 and I had lain in wait for them outside the great pass of the 
 city of Gebal 5 ... to the King my Lord . . . with 
 thee the soldiers of the prefect . . . chariots and . . . 
 here with . . ." 
 
 45 B. begins with the usual salutation, and continues : " The 
 King my Lord will be sad. Why will you not send him to me ? 
 Behold I have no ruler over my fugitives. The city of Simvra 
 they have (shut up?) ; all have turned on me: and two chiefs 
 of the land of Egypt, who travelled from the palace, went not 
 forth. No man has travelled to the King who might carry my 
 letter to the palace. Now these two chiefs brought us letters 
 
 8 Zimridi of Sidon is mentioned as a he hunted elephants; but this is sup- 
 fugitive, while Gebal still held out. posed to have been a century earlier. 
 Aziru marched from (ina) Gebal, no The site of Ni is settled by these let- 
 doubt, to attack the south. In later ters and by the Karnak lists as being in 
 ages the shore cities often held out Mesopotamia, and there is a picture of 
 while invaders from the North marched an elephant among the Asiatic spoils 
 on Egypt. of Thothmes III. It is very curious to 
 
 * Amanabba was not really his father; find elephants so far west in Asia at 
 
 it is a title of courtesy. His father was this period. 
 
 Rabzabi (8i B., 82 Bi), and Amanappa B Probably '" outside " means north of 
 
 is an Egyptian name. A certain cap- the pass, and Ribadda made the serious 
 
 tain Amcnemhib has left an account of military mistake of defending his pass 
 
 his services in North Syria, at Aleppo, from outside instead of inside. 
 Carchemish, Kadesh, and at Ni, where 
 
THE WAR IN PHOENICIA 227 
 
 for the King, and the two have not gone forth, as being now- 
 afraid, and (refusing?) to my face ... I send to the 
 palace (or capital), and Azru (Acini?) is laying snares, 
 gathering soldiers: has not Abdasherah marched with what- 
 ever he had? As I am told they will send friendly messages 
 to my Lord, but thou wilt say " Why do ye send friendly mes- 
 sages to me when you refuse my message ? " 6 
 
 " I have been afraid of the snare. Azaru (is) like . . . 
 Lo ! I am strong through the King . . . The sons of Ab- 
 dasherah — the slave dog — have pretended that the cities of the 
 governments of the King are given to them — our cities. The 
 fortress has not opened to Aziru . . . O King as to their 
 cities are they not subject to them? From the city Simyra, to 
 the city Ullaza, the city Sapi ~ . . . chariots . . . land 
 of Egypt . . . from their hands for me. So now I am 
 despatching this chief: he has left: do I not send to the King? 
 Now the two chiefs of the land of Egypt, they whom you sent 
 us remain with me, and have not gone out, since no soldiers 
 are (intended for?) me. and . . . the lands for the men 
 of blood. And since the King's heart altogether has forgotten 
 my Egvptian soldiers (bitati) I send to Yaukhamu and to Biri. 
 They have taken those that were with the governors. Lo! 
 may the land of the Amorites become (their) conquest. The 
 corn which they have threshed for me has been stored up, a 
 part of the whole with my . . . and one part with me; 
 and . . . the King will order . . . we . . . all 
 whatever breathes; (it is not right to shut them up?) for the 
 King ; he is not coming to him : the chief must help himself 
 to what was ordered to be stored up for the King. The King 
 shall order a memorial as to the innocence of his servant. And 
 as to the produce of the city O King there is none at all with 
 me; all is finished from being distributed for (my own sub- 
 sistence?). But as to this chief, the King will order him as 
 I trust, and will give us men of garrison for ... to guard 
 his faithful servant and his chief city-, and the men of Xubia 
 who are with us, as those who are your foes (exult?). More- 
 over behold (much to say?) . . . Thinking this, I shall 
 send to the palace for a garrison — men of Xubia . . . The 
 
 8 This would seem to have been about ~ " Sapi " is probably the famous 
 
 the time of the proclamation against fortress Safita, northwest of Simyra. 
 Aziru, or rather earlier. 
 
228 THE TELL AMARNA TABLETS 
 
 King will . . . men of garrison ... of the land of 
 Nubia for its guarding, you will not . . . this city to the 
 men of blood." 
 
 51 B. — The ordinary salutation: the letter goes on in an 
 eloquent strain: "The storm (or a tumult) has burst forth. 
 Let the King behold the city of Simyra. Lo! the city of 
 Simyra has remained as a bird caught in the snare: so her 
 . . . is left to the city of Simyra. The sons of Ab dasher ah 
 by their devices, and the men of the city of Arada (Arvad) by 
 their hostility have made her wroth, and a fleet has sped 
 . . . in the sight of Yankhamu . . . men of the 
 city . . . they have seized, and . . . Lo ! the men 
 of the city Arvad searched for the coming forth of the 
 Egyptian soldiers (bitati) ; Abdasherah is with them, has he 
 not marched? and their ships are set against the reinforce- 
 ments from the Land of Egypt. So now there is no nagivation. 
 Let them make haste. Now they have seized the city Ullaza 
 (Kefr Khullis) and all whatsoever Abdasherah has . . . 
 to the chiefs. And lo ! we . . . and the ships of the men 
 of Misi (the Delta?) 8 have been broken, with whatsoever was 
 theirs. And as for me they went not up to fight for the 
 mastery of the city of Simyra. Yapaaddu has fought on my 
 side, against whosoever was not faithful (or constant). They 
 have trodden me down ... So now in sight of Zabandi 9 
 and of Ibikhaza also, I have (joined?) myself to Yankhamu; 
 and you will know their (good opinion?) of my faithfulness: 
 as to what he thinks of my zeal make him confess, so he will 
 (make it known?). He has fought for me and lo! they are 
 wasting the city Ullaza (to make an end thereof?)." 
 
 The back of this long letter is unfortunately quite destroyed. 
 The final sentences are on the edge, the tablet being of con- 
 siderable thickness : 
 
 " I have desired peace (like?) a faithful servant of the King. 
 The men of Egypt, expelled from this city of our neighbor, 
 are w T ith me ; and there is no . . . for them to eat. Ya- 
 paaddu has not granted my servants this . . . this poor 
 country; but we have been swift to help the city Simyra 
 
 6 The reinforcements were expected 9 Or Zabanba. Perhaps this is the 
 
 by sea, no doubt in the ships of the Subandi, who writes letters from an 
 Misi, or Delta men, the soldiers being unknown town. 
 Nubians from near Tell Amarna, which 
 was 180 miles south of Memphis. 
 
THE WAR IN PHCENICIA 229 
 
 . . . they have gone up to fight the ships (of the city) of 
 Arada (Arvad) . . . (it was grievous?) . . . 
 Riib . . ." 
 
 55 B. — A much-broken letter appears to refer to a message 
 from the King being seized, and that 300 men poured out and 
 burned a city. It speaks of a Paka and of Egyptian soldiers, 
 and of the city Beruti {Beirut) and of Ab dasher ah' s forces. 
 
 16 B.M. — " To the King my Lord thus says Rib ad da thy 
 servant, the dust of thy feet. I bow seven times and seven 
 times at the feet of my Lord. And will not my Lord hear the 
 message of thy servant? Men of the city of Gebal, and my 
 family ; and a wife whom I loved, they have taken away after 
 the son of Abdasherah; and we have made a gathering; we 
 have searched ; and I cannot hear a word spoken about them. 
 I am sending to the King my Lord, and once more, despatch 
 thou men of garrison, men of war, for thy servant; and will 
 you not defend the city of the King my Lord ? But news has 
 not arrived from the King my Lord for his servant. But he 
 will be generous; he will remember me; and the advice (I 
 speak) comes from my heart. The region near (us) Am- 
 munira 10 has traversed throughout, and I went to him, for he 
 gave assistance. And I myself searched for my family, but 
 it has been made to vanish from my sight; and the King my 
 Lord shall counsel his servant. Lo ! the ally is zealous ; and he 
 has decreed a gathering of the Egyptian soldiers (bitati) of 
 the King my Lord ; and the King my Lord will counsel his ser- 
 vant. If there is no wish to be kind on the part of the King 
 my Lord, I myself am helpless ; and the King has no servants. 
 Moreover, my son and my wife have been subjected to a man 
 who sins against the King." * 
 
 15 B. M. — " To Amanabba my father, thus Ribadda thy 
 son. I bow at my father's feet. Baalath of the city Gebal 
 strengthens your favor in the sight of the King your Lord. 
 Why has it been asked, and no complaint (is made) to the King? 
 and you hesitate about the Egyptian soldiers (bitati), and you 
 are brought low before the land of the Amorites. If you had 
 heard of us (that) the Egyptian soldiers (are) strong, and 
 that they have deserted their towns, and gone away, you know 
 
 10 King of Beirut (B. M. 26, 27). independent letter of Ribadda's friend 
 
 1 This translation is confirmed by the Ammunira (B. M. 26). 
 
230 THE TELL AMARNA TABLETS 
 
 not the land of the Amoritcs. Behold they have taken these 
 places from us, and I am ill at ease, Behold now do not they 
 support Abdasherah? behold they have deceived us about 
 them, and you promise us, day and night to send the Egyptian 
 soldiers, and we are made sad about it, and all the chiefs of 
 the Government. Thou shalt promise us to do this thing to 
 Abdasherah: lo! he sends to the chiefs of the city of Ammiya 
 (Aniyfm) to slay him who was established as Lord, and they 
 submitted to the men of blood. So now thou shalt say for us — 
 the Chiefs of the Government ; so now they are doing to us, 
 and thou shalt announce to him (that) all the lands are for 
 men of blood, and speak thou this message in the presence of 
 the King my Lord. Lo! a father and a lord this thou art to 
 me ; and as for thee my face I bend, you know, to my master : 
 behold what is done in the city of Simyra, lo ! I am . . . 
 w r ith thee. But complain to the King thy Lord, and you will 
 send ... to me as I trust." 
 
 20 B. M. — " Rib ad da sends to his Lord the Great King, the 
 King of many lands to the prosperous King. Baalath of Gebal 
 has confirmed the power of the King my Lord. At the feet of 
 my Lord the Sun seven times seven times he bows him. A 
 petition has been made long ago, made for the city of Gebal, 
 to despatch Bikuru (to the) chiefs of the Land of Egada 2 
 . . . served me, which . . . I . . . three of the 
 chiefs . . . they strove . . . the Land of Egypt 
 . . . and . . . then, the King my Lord . . . a sin 
 against . . . 
 
 " If the King my Lord supports his faithful servant ; and 
 despatch thou . . . this her chief (speedily?) ; and we two 
 watch the city for the King. The King shall send the choicest 
 of thy great men, from among those who guard him. The 
 three chiefs whom Bikhuru strove to despatch, but who have 
 fled, (are) Abdirama, Iddinaddu, Abdmelec, these are sons of 
 Abdasherah ; 3 and they have taken the King's land for them- 
 selves. He shall send the bitati . . . " 
 
 2 Egada is no doubt the land of Tiphsah, on the Euphrates, and south- 
 
 Ikatai mentioned in the " Travels of an east of Aleppo. Bikhuru is, however, 
 
 Egyptian" (Chabas, p. 312); it there mentioned (18 B. M.) in connection 
 
 occurs with Aleppo and the country of with the town of Cumidi. 
 
 the Hittites. In the letter of the Hit- 8 I misread this name at first. The 
 
 tite Prince of Rezeph (north of Pal- Amorite chief seems to have had five 
 
 mvra) we hear of his country as Egait sons including Aziru and (p. 224) Ben- 
 
 (B. 10). Rezeph was not far south of mabenat (or Bumabula). 
 
THE WAR IN PHCENICIA 
 
 231 
 
 21 B. M. — " To Amanabba . . . (by letter) thus (says) 
 this Rib ad da thy servant. I bow (at my .Lord's feet). The 
 god Amen ... of thy Lord, builds up thy favor (with) 
 the King thy Lord. Hear . . . (they have fought) 
 mightily, and over the Egyptian soldiers are victorious, and 
 . . . to the Land of the Amorites." The letter becomes 
 too broken to read consecutively, but refers to the Land of 
 Mitana, and apparently to a defeat of Yankhamu. He asks 
 for corn, and speaks of having nothing to eat, in connection 
 with the city of Gebal; and refers to three years of (dearth?), 
 and to the corn failing. 
 
 19 B. M. — After the usual salutation to the King, this letter 
 reads : " The King my Lord will say that the choicest of thy 
 great men, and the choicest of thy city that thou hast are among 
 those who guard us. My great men and (those of?) the city, 
 were formerly men of garrison with me; and the King asked 
 of us corn for them to eat, from my poor country. But now 
 behold Aziru is destroying me, and I repeat there (are) no 
 oxen, nor . . . for me; Aziru has taken all. And there 
 is no corn for my eating. And the chiefs — the Pakas — also 
 have been nourished by the cities, exhausting the corn for 
 their eating. Again: (being faithful), the King shall establish 
 for me, as men of government, the men of government of their 
 own cities, the men who at first were with their subjects. But 
 as for me my cities are Aziru's, and they long for me, to whom 
 destruction is made by him, who is a dog of the sons of Ab- 
 dasherah, and either you shall do for us as they wish, or you 
 shall give orders for us to the King's cities in these matters. 
 
 48 B. — This begins with the usual salutation, and then 
 continues : " If perchance I send a message to the King my 
 Lord, do not thou refuse the request of my memorial. Lo ! 
 thrice has come upon me a year of storms (or tumults), and 
 again a year of storms begins. My wheat is naught ; the wheat 
 for us to eat: that which was for sowing for my freemen is 
 finished ; their beasts, their herbs, the trees of their gardens, 
 are wretched, in my unhappy land. Our corn has failed. Once 
 more the King will hear the message of his faithful servant, 
 and will order wheat in ships, and his servant shall live; and 
 be thou moved and send us corn. The chiefs (will send?) 
 horses, as commanded, to Zu . . . And thou shalt de- 
 
2 32 THE TELL AMARNA TABLETS 
 
 fend the city (by so doing?) . . . behold Yankhamu 
 says (or asks) . . . that wheat be given to Ribadda 
 . . . to him . . . corn (the bread of men?) . . . 
 and now with Yapaaddu . . . their money henceforth 
 . . . ask him, he will tell all in your presence. Mayest 
 thou know when it is spoken in the presence of the King my 
 Lord. And this year of storms makes the wheat scarce (in) 
 my unhappy land . . . there was scarcity before in the 
 city Simyra, and now behold in the city Gebal." 
 
 The text is here too broken to be read. It seems, perhaps, 
 to refer to the enemy having possession of the sea, and to the 
 entreaties of Yankhamu, and to certain waters, and the gen- 
 eral wretchedness. A paragraph then begins : 4 
 
 " The King of the Land Taratzi 5 has coveted the city of 
 Simyra; and they desired to march to the city of Gebal; and 
 none now has urged him, and he has stayed in his land. Now 
 as he is strong he will send to the great ... by my wish 
 . . . they have returned to us." The letter is again much 
 broken ; it refers to a ruler, saying : " His heart is with my 
 heart; but Abdasherah has conquered beyond the land of the 
 Amorites, also since the time of your father the city of Sidon 
 has submitted to the occupation by his allies : the lands are for 
 the men of blood, so now there is none who is a friend (or kin) 
 to me. Let the King regard the message of his servant. Let 
 him give men to guard his city. Is not she insulted by all the 
 men of blood ? " 
 
 The latter part, referring to allies, is much broken. 
 
 54 B. — This is broken at the top, and considerably injured. 
 It demands soldiers, and the restoration of the rulers. " The 
 city of {Sidon?), and the city of Beirut, the sons of Abdasherah 
 have silenced : they fought for the King, but the city of Sidon 
 and the city of Beirut are not the King's. We sent a Paka: 
 he did not desert his duty to you, but she has rebelled to your 
 face : for it was permitted by the freemen. The men of blood 
 have seized the city. 6 Behold as for me this is my repetition 
 . . . city A tsar . . . restraint . . ." 
 
 * The paragraphs are marked off in (or land) were outside the northern 
 
 many ot the letters by the word Lebanon, which was the Amorite coun- 
 
 " sacunu " (" pause ")• try, and he was therefore regarded as 
 
 8 " Taratzi " may perhaps be Tarsus. a possible ally. 
 
 Baal Tarzi is the legend on Phoenician e Comparing the letters from Beirut 
 
 coins of that city. Its king naturally and Sidon (27 B. M., 90 B.) it will be 
 
 would have a common border with Ab- seen that the city whose freemen were 
 
 dasherah on the north, if his fortresses on the side of Aziru was Sidon. 
 
THE WAR IN PHCENICIA 233 
 
 49 B. — This letter is much damaged; it begins with the 
 usual salutation, and continues : " Lo ! he makes the chiefs of 
 {Ukri?) to dwell in fear of making an end. Lo! the King 
 asked from his rulers as to my brethren. O King, is it not 
 right to approach them, when the King shall ask ? and we have 
 set our faces fast toward thy servants. I desire this to strengthen 
 my neighbor . . . the city of (Ukri?). 1 Their ruler will 
 go out then from my presence. They have interfered with 
 my sister (town), and the waters of my brother's growing 
 corn. I am despatching to the city Ukri . . . from the 
 presence of Abdasherah . . . The King ... all the 
 lands . . . if as to my brethren ... the King will 
 ask ... a neighbor ... I shall send to the King 
 this . . . Blame us not for his weakness (or affliction), 
 and in time past we have ruled over him, and if you will ask 
 as to my brethren, and shall be grieved, this city (has) no 
 (government that the King should ask after it?). Do not we 
 know this day (what) he did to all? and trust me, if the King 
 will not ask of the rulers. Lo! if he ceases oppression as an 
 enemy I am well pleased. Behold the land of the city of Ukri: 
 there are no lands (or towns) of rulers . . . his . . . 
 spoiled the land for us." The next passage about servants, 
 governors, and the Paka is too broken to read. The letter con- 
 cludes by asking support, and asks excuse on account of the 
 enemy's success. 
 
 75 B. — The usual salutation is here damaged, and the 
 middle of the text. " Behold since the arrival of Amanappa in 
 my presence all the men of blood have set their faces to me; 
 they have fulfilled the wishes of Abdasherah; and my Lord 
 shall hear the messages of his servant; and . . . men of 
 garrison, for the defence of the royal city. Send the Egyptian 
 soldiers (bitati) ... as there are no Egyptian soldiers 
 it befalls thee, that the lands ... to the men of blood; 
 since the seizing of the city Maar ... 8 at the command 
 of Abdasherah; and so our limits are the city of Gebal and the 
 city of Batruna; 9 but so not all the lands are to the men of 
 
 ? If Ukri be the right reading, the 8 " Maar "(ah) is probably the 
 
 town of 'Akkar in Lebanon, east of Mearah of the Bible (Josh. xiii. 4), now 
 
 Tripoli, would be probable. It gives " el Mogheiriyeh," six miles northeast 
 
 its name to the district of Jebel 'Akkar, of Sidon. This conquest may have just 
 
 and is at the source of the river 'Ak- preceded the fall of Sidon. 
 
 kar, which agrees with the mention of * Gebal and Batrun are ten miles 
 
 the " waters." apart. Ribadda's kingdom had ex- 
 
2 3 4 THE TELL AMARNA TABLETS 
 
 blood — two chief cities which are (still) to be wrecked for 
 (us). And they have turned back 10 to take from us . . . 
 She has remained peaceful to the King, and my Lord shall order 
 men of garrison for his two cities, till the Egyptian soldiers 
 march forth. But everything fails me, of the food of the land 
 (our teeth have gnawed nothing at all?). As the heart of a 
 bird fails, seeing the snare, this city has remained. She is 
 helpless before them . . . lamenting. Once more . . . 
 they have shut up my ... it has come to pass . . . 
 the lands . . . Abdasherah, the slave dog ... the 
 lands of the King to himself." 
 
 84 B. is much broken; all the cities are taken except 
 Gebal and Batruna, which remain like birds in the snare. But 
 he still " trusts." 
 
 12 B. M. — " Ribadda speaks to the King of Lands, of many 
 lands, the great King the prosperous King. The Lady 
 (Ballath) of Gebal gives power to the King my Lord. I bow 
 at my Lord's feet — the Sun-God — seven times seven times. 
 Let the King know! behold! the city Gebal his handmaid, 
 faithful to the King, has gathered because of the allies who 
 are his foes. And I am ill at ease: behold the King lets slip 
 from his hand the chief city that is faithful to him. Let the 
 King smite the lands of those who rob him. Lo ! is not he a 
 faithful servant, her chief who abides in the city of Gebal? 
 Do not you say so to your servant, when there is a mighty 
 fighting against him of men of blood, and the Gods of the 
 land are (evilly disposed ?), and our sons have been worn out, 
 and our daughters have fled, and there is weakness in my un- 
 happy land. For our living, my fields gave sustenance, which 
 no . . . secured. For as many as I possess, all my cities 
 which are in flames, also the foe has overthrown: they sub- 
 mitted to the bloody soldiers. The city of Gebal with two 
 cities, remains to me ; and I am ill at ease because Abdasherah 
 is marching. The city of Sigata (is) his ; and he is saying to 
 the chiefs of the city of Ammia (Amyun), * They have slain your 
 chief and you have done like us, and you have rebelled, and 
 you obeyed his order, and they will punish you as men of 
 
 tended at least twenty miles along the 10 This letter shows very clearly that 
 
 coast; and if Beirut and Tripoli were the taking of Sidon preceded the fall 
 not indeoendent, his land would have of Byblos (Gebal). 
 reached much farther— to Simyra and 
 Sidon. 
 
THE WAR IN PHOENICIA 235 
 
 blood/ And I am ill at ease. Lo ! now Abdasherah sends for 
 soldiers. I have remained alone — they will be rejoiced at it, 
 and there is ruin before the city of Gebal, if there is no great 
 man to gain me safety from his hands. And the chiefs of the 
 government are expelled from the midst of the lands ; and you 
 relinquish all the lands to the men of blood, squandering the 
 wealth of all the lands; and they have torn away sons and 
 daughters nobly born ; and (this) while the King is pondering 
 about it, and all the lands have fought for him. And from 
 what they have done to us, behold now thou wilt become 
 naked to their destructions. And so now I am exceedingly 
 afraid. Behold now there is no great man who wins me sal- 
 vation from their hands. As birds that are in the midst of the 
 snares this place has remained. I myself am in the city of 
 Gebal. Why is there this overthrow of thy land ? Now I send 
 (complaint ?) to the palace (or great city) and you will not hear 
 us. Now this (is) my message. Amanabba is with thee, ask 
 him: he has fled, 1 and he will show the evils that are against 
 me. Let the King hear his servant's message; and he shall 
 establish his servant's life, and his servant shall live, and shall 
 defend the . . . with him." 
 
 The remainder of the letter is broken. It asks for advice 
 and information, and for consideration of the memorial. Ri- 
 badda's letters increase in pathetic eloquence as the great 
 catastrophe approaches. 
 
 56 B., a much-broken letter. They are advancing to take 
 Gebal Money has been given to a certain chief who has turned 
 against Ribadda. 
 
 62 B,, a mere fragment. The enemy are advancing on Gebal 
 with the intention of taking it. 
 
 63 B. — This also is much broken. It refers to Yapaaddu, 
 to the King's Paka receiving orders, and to the rulers, and 
 contains the statement, " They have cut off two of my ships, 
 with my sons (or men) and all that was mine." 
 
 80 B. begins with the usual salutation, and continues: 
 " Does the King my Lord know ? Behold the city of Gebal 
 has gathered, she has gathered those faithful to the King, and 
 very mighty was the battle of the men of blood against me, 
 
 1 From 75 B. it seems that Amanabba consequence of the former letters from 
 had been sent to Gebal (probably in Ribadda), but it seems he fled again. 
 
236 THE TELL AMARNA TABLETS 
 
 and there is no rest through the city of Simyra. (Defeat has 
 not befallen?) the men of blood, through the King's Paka 
 (chief), whom they cast out from the city of Simyra. The 
 chief city is troubled. Now Pakha(mnata), the King's Paka, 
 who (was) in the city of Simyra, has sent a message — he has 
 failed. Sixty minas (mana) 2 it is that they are asking the city 
 of Gcbal, from my unhappy land. The battle was waged very 
 mightily against us, and the King is not defended by his 
 fortress." 
 
 81 B.— "To Rabzabi 3 . . . thus Ribadda thy son." 
 The letter is much broken. He refers to money, and asks 
 him to complain to the King. He says he is afraid that the 
 freemen are not (faithful?) to the King's governor, if the 
 broken portion may be so understood. 
 
 82 B. — " To Ribadda my son thus by letter (says) King 
 Rabzabi thy father. May our Gods prosper thee, prosper thy 
 fortress. Let him ask to know. The sons of our Lord have 
 spoken accordingly. They have spoken of the strife of the 
 chiefs of the city of Simyra. (He has vanquished my fears?) 
 of being made to perish by the city of Simyra, of our perish- 
 ing by these chiefs ; and lo ! they have allotted decrees, they 
 are creating a memorial. Have I not been bent upon the de- 
 crees? and decrees of the King have followed. And unless 
 they have destroyed everything, the King makes sure to show 
 them their master. For the King is imposing decrees. The 
 decrees of the King are saying: 'Why do ye make a waste 
 land to those who are servants of the King ? I shall despatch 
 men. I shall send a garrison for the chief city.' I am send- 
 ing the King's ... to you . . . soldiers ... in 
 . . . A gathering they are making of all." 
 
 In spite of his father's zealous assistance in Egypt, this 
 favorable intention came too late. 
 
 76 B. — " From Riibiddi as a letter to the King my Lord : 
 beneath the feet of my Lord seven times and seven times I 
 
 2 In later times the small mina of of property to Egypt (85 B.). Prob- 
 
 Palestine was £8 6s. 8d., and the large ably when these ships were sent his 
 
 was £16 13s. 4d. (see Conder's " Hand- father went to Egypt, whence he wrote 
 
 book to the Bible," p. 81). This repre- (82 B.), and a copy was sent to the 
 
 sents, therefore, at least £500 or per- King. There is one other letter in the 
 
 haps £1,000; but in this early age the collection, which was written from 
 
 value of money was probably higher. Egypt, by Amenophis III to the King 
 
 * Ribadda has said (63 B.) that his of Babylon (B. M. 1), which seems to 
 
 sons fell into the power of the enemy be a copy, unless in both cases the 
 
 when in ships. He also sends a list letters were not sent. (See Appendix.) 
 
THE WAR IN PHOENICIA 237 
 
 bow. Behold my Lord's message from this (remnant ?) : from 
 the lands of the despised, and from the chief city of fugitives, 
 they have wandered. To go for us, accordingly I have or- 
 dered my ships to go out from shore (or wall). Lo! Aziru 
 has fought with me. And all the chiefs of the government 
 gathered, hardening their hearts. I have gathered to us their 
 ships ; and as they go to us in haste their abodes are deserted, 
 which are subject (to) this Amorite race ; and they have been 
 suddenly destroyed. I am chosen chief of the chiefs of the 
 government. To me accordingly they have subjected every- 
 thing; and they have removed — on account of the success of 
 the chiefs of my enemies — the silver from the palaces, and all 
 else, on account of his destructions. But the King shall order 
 soldiers for them, and now I shall send to my Lord for sol- 
 diers ; and soldiers of garrison do not thou . . ." 
 
 The letter is much broken here. It refers to the son of 
 Abdasherah, and to the chief city of the Giblites, to his mes- 
 senger, and to there being no news of soldiers coming. " You 
 will not (even) glance at us . . . and despatch him. The 
 lean soldiers are growling. ' When (is) the King to feed this 
 city ? and he thinks evil of her.' Speed your chief to . . . 
 her. Why is he not ordered from the palace, being said that 
 soldiers (are to be) sent? They have destroyed us, and they 
 ravage the lands ... I cause to be sent repeatedly; a 
 message is not returned us for me. They have seized all the 
 lands of the King my Lord ; and my Lord has said that they 
 are to repent. But now behold the soldiers of the land of the 
 Hittites have trampled down our papyrus. 4 The chief city of 
 Gebal (has) no food. But counsel the city . . . and ac- 
 cordingly I will listen. O King ! for the Misi (Delta) men — 
 all of them, you ordered of me presents of the royal gold, be- 
 cause of the sons of Abdasherah; and when you ordered me 
 they were subjecting the sons of Abdasherah to the King; and 
 so now it is lawful." 
 
 85 B. — This is a list of various articles, with a broken name, 
 apparently (Rib)adda's, at the top, including perhaps either 
 presents or his own property sent to Egypt. The tablet is 
 much injured. It appears to mention precious stones and ar- 
 
 4 Gebal was celebrated for its papy- to the city. The enemy were now clos- 
 rus. It grew in the river Adonis, close ing in. 
 
23S THE TELL AMARNA TABLETS 
 
 tides of gold, and includes male and female slaves. Yasimi, 
 " the servant of God," with Abdaddu, is mentioned near the 
 end. 
 
 yi B. — " Ribadda ... to the King my Lord . . . 
 at the feet . . . seven times and seven times 5 . . . I 
 send and I repeat (the message), and you listen not thereto 
 . . . The King my Lord shall hear the message, and it 
 explains to the Paur (magnate) ... to the Lords of the 
 Palace, because in vain the soldiers of garrison have hasted 
 to him. And you will remember my . . . Lo ! it is not 
 granted to my sons to take root for me, as the prophets have 
 perceived of old; and the race of the foes (will) remain. I 
 being asked am going to those who are free, to Khamn my 
 son, and to my younger brother, who have both left the city 
 of Gebal. There was good-fortune for the sons of Abdasherah, 
 as to the subjugation of the capital city; behold my brother 
 has commanded, he went out as my envoy. It is no use : the 
 soldiers of the garrison failed with him; and they have de- 
 feated me ; and so the evil is done ; and they make me flee from 
 the city : it is not defended from the power of the enemy. Now 
 I say do not prevent a descent to the Lands of Egypt, and a 
 settlement. And you will help me very much. My great men 
 consent ; and the King my Lord will consider. Lo ! the Gods 
 of Gebal (be with him) and you will help me very much; and 
 ' It is well ' they have said : good are my wishes to the Gods. 
 So now I shall not come down to the presence of the King 
 my Lord. But now my son, a servant of the King my Lord, 
 I am sending to the presence of the King my Lord, and the 
 King shall hear the desire of his faithful servant, and appoint 
 us Egyptian soldiers (bitati). And request (has been made) 
 to the King of Babeli (Babylon, 6 an ally of Egypt); but he 
 . . . no soldiers of his host ... in her midst. . . . 
 Egyptian soldiers of the King my Lord ... to come to 
 her. Behold the entanglement of the chiefs friendly to my 
 (throne ?) in the midst of the city. A son of one of the chiefs 
 is a friend in her midst. The Egyptian soldiers are strong ; and 
 they have heard of those who are reaching her ; and the city 
 has remained to the King my Lord; and the King my Lord 
 
 6 The salutations in the last letters 8 1 he King of Babylon refused to help 
 
 are very curt as compared with the the Canaanites in the reign of Ameno- 
 earlier ones. phis III. 
 
THE WAR IN PHCENICIA 239 
 
 knows that it is against him that they have (cried war?). Now 
 I am going to a town (that) I defend for my Lord, determined 
 in heart, before the King my Lord, that the chief city shall 
 not be given to the sons of Abdasherah. So my brother has 
 fought him: the city is stubborn against the sons of Abda- 
 sherah. He is not able to leave the town, 7 when there is plenty 
 of silver and gold in her midst in the Temple of Gods, plenty 
 of everything if they take her. O King my Lord what is done 
 to his servant by them is done. But appoint the town of 
 Buruzizi 8 for my dwelling. Lo ! Khamn my son (sets forth ?) 
 the request in the presence. Behold! this dwelling of the 
 chief city — the town of Buruzizi — the sons of Abdasherah have 
 been afraid to smite. Lo ! Khamu my son is going to the 
 presence : for the sons of Abdasherah have pricked against me, 
 and none remains to mourn, O King, for me. And I mourn 
 to the King my Lord. Behold the city of Gcbal is a city truly 
 like our eye : there is plenty of all that is royal in her midst : 
 the servants of the chief city were at peace, the chiefs were 
 our well-wishers before time when the King's voice was for 
 all. It is the chief city of the land they have wasted for me — 
 and is none of his. Will not this desire prevail with the King? 
 Behold thy servant, my son, I am despatching to the presence 
 of the King my Lord; and there shall be ordered him pro- 
 tection of the King by soldiers . . . you will come march- 
 ing to us. For the King my Lord will protect me. And re- 
 store thou me to the chief city, and to my house as of old. 
 O King my Lord ... of the King my Lord in her midst ; 
 and . . . the city from (shame?) . . . as . . . 
 Khamu . . . till . . . shall hear . . . their ser- 
 vant ... to her midst . . . the soldiers (bitati) of 
 the King my Lord; and you will strengthen the soldiers of 
 this place speedily . . . the chief city, as I trust ; and you 
 will march to the city . . . Lo ! what he is saying in the 
 presence of the King cannot it be done? O King my Lord 
 . . . the chief city of a neighbor (Gur) ; and which has 
 been laid low to the demands of those that hate the same 
 . . . it is not just to see what is done to the lands . . . 
 
 7 The younger brother was not the Batrun was perhaps still holding out, 
 one left in charge. and the town was a refuge high up in 
 
 8 " Buruzizi " probably Beit Ziza, the wild mountains. " Buru " means 
 east of Batrun, in the range which runs " well "; and " Beit " " house " of 
 out to the great pass of Jias Shakkah. Ziza. 
 
2 4 o THE TELL AMARNA TABLETS 
 
 the soldiers of the King my Lord; and she trusts the King 
 my Lord." 
 
 This seems to be the last of Ribadda's fifty letters. There 
 is no mention of any return to Gebal, or of victory over the 
 Amorites. We do not know that he got safe to Buruzizi, but 
 can only hope he did. It was too late when his father ob- 
 tained promise of aid. So energetic a writer would probably 
 have written again if he had been alive to do so. The Amorite 
 letters had blinded the eyes of Amenophis so long that their 
 position was secured. As we shall see also, there were other 
 appeals from every part of the country. 
 
 Subandi's Letters 
 
 If Subandi be the Zabandi of Ribadda's letter (51 B.), the 
 following also belong to the Phcenician-Amorite war : 
 
 38 B. M. — " To the King my Lord my God my Sun, the 
 Sun from heaven, thus says Subandi thy servant, the captain 
 of thy horse : at the feet of the King my Lord, the Sun from 
 heaven, seven times and seven times is made to bow both the 
 heart and also the body. I hear all the messages of the King 
 my Lord, the Sun from heaven, and now I shall guard the 
 land of the King that is with me, and ... I hear . . . 
 exceeding much." 
 
 39 B. M. is an almost identical letter from the same writer. 
 
 40 B. M. — The salutation by Subandi is the same. The let- 
 ter is broken. He speaks of a message from the King, and of 
 fighting. He speaks of assisting the King's servant and the 
 fortresses, and mentions the arrival of the King as expected, 
 and the Kau Mas. These latter words are evidently Egyptian, 
 Kau meaning " men " and Masa " infantry." 
 
 116 B. — The same salutation. It is a short letter acknowl- 
 edging the receipt of a letter, and ends by speaking of men of 
 blood, and that the " King knows about his cities." 
 
 117 B. — The same salutation: "The King my Lord, the 
 Sun from heaven, has sent Khanni to me." It is injured, but 
 seems to refer to " an hundred oxen and thirty women. For 
 the King my Lord, the Sun from heaven, has instructed." 
 
 118 B. — A similar salutation. He will defend the King's 
 land. " (Ask ?) the great man if we have not listened to the 
 King's Paka: now he has been listened to exceeding much — 
 
NORTHERN PALESTINE 241 
 
 the Paka of the King my Lord, Son of the Sun from 
 heaven." 
 
 120 B., a short letter from Subandi, merely saying that he 
 has received the King's message. 9 
 
 NORTHERN PALESTINE 
 Letters from Beirut 
 
 NO. 26 B. M. — " To the King my Lord my Sun my God, 
 to the King my Lord by letter thus Ammunira, chief 
 of the city of Burutu, thy servant, the dust of thy feet : 
 at the feet of the King my Lord my Sun my God — the King 
 my Lord — seven and seven times I bow. I hear the messages 
 of ... of the King my Lord my Sun my God — the ruler 
 of my life, and they have drawn the heart of thy servant, and 
 the dust of the feet of the King my Lord my Sun and my 
 God — the King my Lord — exceeding much. Sufficient is the 
 order of the King my Lord my Sun my God, for his servant 
 and the dust of his feet. Behold the King my Lord my Sun 
 has sent to his servant, and the dust of his feet, ' Speed to the 
 presence of the Egyptian soldiers (bitati) of the King thy 
 Lord.' I listen exceeding much, and now I have sped, with 
 
 •As regards the final outcome of (Brugsch, Hist., ii. p. 15), and Kadesh 
 
 these wars in the north we obtain light was taken by Rameses II, the successor 
 
 from the letters of Dusratta, King of of Seti I, after which a commercial 
 
 Mitani. He was a younger man than treaty was made with Kheta Sar, the 
 
 Amenophis III, and his sister married King of Kadesh, whose daughter 
 
 the said King of Egypt. His daughter Rameses II married. There was thus, 
 
 Tadukhipa married Amenophis IV, and perhaps, Hittite blood in the veins of 
 
 there were friendly relations with Egypt the Pharaohs of the nineteenth dynas- 
 
 in the latter as well as in the former ty. In the treaty papyrus (see Chabas' 
 
 reign. In his Hittite letter (27 B.) Dus- " Voyage," p. 336), it is mentioned that 
 
 ratta speaks of the boundaries of a re- the same terms — of equality — had existed 
 
 gion which seems to have been conceded in the time of the writer's father and 
 
 to him as his daughter's wedding-gift. grandfather that were claimed of 
 
 He calls himself " Great Chief of the K .meses II, and that war had occurred 
 
 Hittites," and the border was to run to later. This seems to show that Kadesh 
 
 Harran, Chalcis (south of Aleppo), and was independent shortly after the time 
 
 the " Phoenician West." Thus Dus- of the rebellion detailed in the Tell 
 
 ratta, who says in another letter (ap- Amarna letters. The relations with the 
 
 parently his first) that he has con- Hittites were still friendly in the reign 
 
 quered the Hittites, would seem to have of Rameses III, when the Aryan hordes 
 
 shallowed up the Hittite King of from Asia Minor overran the Hittite 
 
 Mer'ash and part, if not the whole, of country, and came down even to Egypt. 
 
 Aziru's country; and the Mongol popu- In David's time, the border between 
 
 lations were thus to be ruled from Ar- his kingdom and those of the Hittites 
 
 menia, which was much nearer than and Phoenicians was drawn from Her- 
 
 Egypt. What became of the King of mon to Danjaan, south of Tyre (2 Sam. 
 
 Kadesh these letters do not say; but xxiv. 6), and Solomon married Hittite 
 
 he was independent in later times, when princesses. The Hittite independence 
 
 Seti I went up " to conquer the city of was only finally destroyed about 700 
 
 Kadesh in the land of the Amorites " B.C. by the Assyrians. 
 
 16 
 
242 THE TELL AMARNA TABLETS 
 
 my horses, and with my chariots, and with all who march with 
 the servant of the King my Lord, to meet the Egyptian 
 soldiers of the King my Lord. And art not thou confident 
 of the event ? The breast of the enemies of the King my Lord 
 my Sun my God shall be troubled. And shall not the eyes of 
 thy servant behold this, through the mastery of the King my 
 Lord ; and the King my Lord my Sun my God, the King my 
 Lord, shall see. Thou increasest the favors of thy servant. 
 Now as to the servant of the King my Lord, and the footstool 
 of his feet, now let him fortify the city of the King my Lord 
 my Sun — the ruler of my life, and her gardens (that is to say 
 the mulberries), 1 till the eyes behold the Egyptian soldiers of 
 the King my Lord, and . . . the servant of the King I 
 proclaim " (or predict). 
 
 2.J B. M. — "To the King . . . my Lord thus says 
 Ammunira thy servant, the dust of thy feet. At the feet of the 
 King my Lord seven and seven times I bow. I hear the mes- 
 sage of the letter, and what is thereby commanded to me O 
 King my Lord. And I hear (the precept ?) of the message of 
 the scribe of my Lord, and my heart is eager, and my eyes 
 are enlightened exceedingly. Now I have watched much, and 
 have caused the city of Burutu to be fortified for the King my 
 Lord, until the coming of the Egyptian soldiers (bitaii) of the 
 King my Lord. As to the chief of the city of Gebal who is in 
 trouble together with me, now they defend him till there shall 
 be counsel of the King to his servant. The King my Lord is 
 shown the grief of one's brother, which troubles us both. 
 From the city of Gebal, lo ! the sons of Ribaadda who is in 
 trouble with me, are subjected to chiefs who are sinners to the 
 King, who (are) from the land of the Amorites. Now I have 
 caused them to haste with my horses and with my chariots 
 and with all who are with me, to meet the soldiers (bitati) of 
 the King my Lord. At the feet of the King my Lord seven 
 and seven times I bow." 
 
 Ammunira was Ribadda's friend (see 16 B. M.), and his let- 
 ter agrees with Ribadda's: clearly, therefore, the seizure of 
 Ribadda's sons comes historically before the loss of Beirut, 
 Mearah, and Sidon (54 B., 75 B.). 
 
 1 The mulberry is still found in large Lebanon. Since Justinian's time it has 
 gardens at Beirut and throughout the been the food of silkworms. 
 
NORTHERN PALESTINE 243 
 
 Letter from Sidon 
 
 90 B. — " To the King my Lord my God my Sun — the King 
 my Lord 2 — by letter thus Zimridi, the Governor of the city 
 of Sidon (Ziduna) : at the feet of the King my Lord my God 
 my Sun — the King my Lord — seven times and seven times I 
 bow. Does not the King my Lord know ? Lo ! the city of 
 Sidon has gathered. I am gathering, O King my Lord, all 
 who are faithful to my hands (power). And lo! I hear the 
 message of the King my Lord. Behold, he causes it to be 
 sent to his servant, and my heart rejoices, and my head is 
 raised, and my eyes are enlightened; my ears hear the mes- 
 sage of the King my Lord; and know O King I have pro- 
 claimed in presence of the Egyptian soldiers (bitati) of the 
 King my Lord, I have proclaimed all, as the King my Lord 
 has spoken ; and know O King my Lord lo ! mighty has been 
 the battle against me: all . . . who are faithful to the 
 King in . . . it has come to pass, and the chiefs . . . 
 sons, and are faithful to the King . . . and her chief who 
 goes out in the presence of the King's Egyptian soldiers 
 (bitati). The greatest of the fortresses deserts to the enemies : 
 which has gone well for the men of blood, and they are gain- 
 ing them from my hands, and my destruction is before me. 
 O King my Lord as said the chiefs who are my foes have 
 done." 
 
 From the letters of the King of Tyre which follow (99 B. 
 and 28-31 B. M.) we see that Zimridi was a weak ruler. His 
 own letter agrees with one from Ribadda (54 B.) as showing 
 that Sidon fell by treachery, not by war. 
 
 Letters from Tyre 
 
 These appear to begin early, before the appearance of Aziru, 
 and show that the rivalry of Tyre and Sidon was of early 
 origm. None of the letters mention Tyre except those written 
 by her King. 
 
 99 B. — " To the King my Lord my God my Sun thus (says) 
 Abimelec s thy servant : seven and seven (times) at the feet of 
 
 2 This repetition may perhaps be re- and Sun he meant the King of Egypt, 
 
 garded as only a phonetic explanation 8 The name " Abimelech " at Tyre is 
 
 of the preceding ideograms; but per- interesting. It occurs as the name of 
 
 haps the words were added to show a Phoenician king in the time of As- 
 
 with certainty that by the terms God surbanipal (885-860 B.C.). The chiei 
 
244 THE TELL AMARNA TABLETS 
 
 the King my Lord (I bow). The King my Lord sends (to 
 ask) if I have finished what is doing with me. I present to 
 the King my Lord ioo ornaments (or * crowns/ perhaps 
 ' shekels ' — tacilal) ; and let the King my Lord give his 
 countenance to his servant, and let him give the city Huzu 4 
 to his servant — a fountain to supply water for his drinking: 
 let the King my Lord grant (a chief a subject?) 6 to guard his 
 town ; and let me plead, and let the face of the King my Lord 
 regard my explanation before the King my Lord. As said 
 behold let the King my Lord confide in me to defend his city. 
 Lo ! the King of the city of Sidon is taking the people who 
 are my subjects — a chief who is my inferior (or foe). Let the 
 King give his countenance to his servant, and let him order 
 his Paka (chief), and let him give the city of Huzu for waters 
 to his servant, to take trees for our use for the dwellings. Lo I 
 he has made war : nothing is left. In vain have they threshed 
 corn if the King of Sidon despoils the King's land. The King 
 of the city of Khazura (Hazor) 6 is leaving his city, and goes 
 out with men of blood. Let the King show their borders to 
 the hostile (or inferior) chiefs. The King's land is vexed by 
 men of blood. Let the King send his Paka (chief) who is in our 
 land." 
 
 29 B. M. — " To the King my Lord, my God, my Sun thus 
 (says) Abimelec thy servant: seven and seven (times) at the 
 feet of the King my Lord I bow. I (am) the dust beneath 
 the shoes of the King my Lord my master — the Sun-God 
 who comes forth in presence of the world from day to day, 
 as the manifestation of the Sun-God his gracious father : who 
 gives life by his good word, and gives light to what is obscure : 
 who frees all lands from dissensions by just rule of a free 
 country ; who gives this his compassion from heaven, like the 
 God Adonis, and causes all lands to rest through his mercy. 
 This is the message of a servant to his Lord. Lo ! I hear 
 the gracious messenger of the King who reaches his servant, 
 
 deity of Tyre was Moloch, or Mel- the notice of the waters. It seems 
 
 karth ; and the name means " my clearly to have been in the direction 
 
 father is Moloch," claiming a divine of Sidon. 
 
 descent. The son of Gideon and cer- 8 " Belu amil neru," literally " a lord, 
 
 tain Philistine kings are so named in a chief man of the yoke (or govern* 
 
 the Bible. ment)." 
 
 * Huzu is probably the modern el e See the letters from Hazor after 
 
 Ghaziyeh, near Sidon. It is at the foot those from Tyre. This petty monarch 
 
 of the hills, and there is a stream (Nahr was an enemy to the southern posses- 
 
 ez Zahrany, " flowery river ") four sions of the King of Tyre. 
 miles to the south, which accounts for 
 
NORTHERN PALESTINE 245 
 
 and the good utterance which comes from the hands of the 
 King my Lord for his servant; and the utterance it makes 
 clear, since the arrival of the messenger of the King my Lord. 
 Does not he make it clear ? — the utterance is clear. The lands 
 of my fathers behold it records. Lo! the utterance of the 
 King comes to me, and I rejoice exceedingly and (my heart 
 has risen?) from day to day because the land is not . . . 
 Behold I heard the gracious messenger from my Lord, and 
 all my land has been afraid as to my Lord's countenance. Lo ! 
 I heard the good utterance ; and the gracious messenger who 
 reaches me, behold he said, O King my Lord, that the region 
 (is) to be established by the presence of many soldiers; and 
 the servant says for his Lord that my plain is my land over 
 against my highlands, over against the plain of my cities. He 
 has borne the order of the King my Lord listening to the King 
 his Lord, and has served him (in his integrity ?), and the Sun- 
 God he has proclaimed before him; and he makes clear the 
 good utterance from the hands of his Lord, and does he not 
 listen to the order of his Lord? The portion of his town his 
 Lord has divided. His word none shall overthrow in all the 
 lands forever. Behold (this is) the duty that he heard from 
 his Lord. His city will rest, will rest from overthrowing his 
 utterance for all time. Thou art the Sun-God whom he has pro- 
 claimed before him ; and the decision which shall set at rest 
 is lasting for one. And because she judges that the King my 
 Lord is just our land obeys — the land that I am given. This 
 Abimelec says to the Sun-God. My Lord I am given what 
 appears before the King my Lord. And now the city Zarbitu T 
 is to be guarded by the city of Tyre (Tsuru) for the King my 
 Lord. 
 
 31 B. M— "To the King the Sun . . . thus says 
 Abimel(ec) . . . seven times and seven times at the feet 
 . . . I am the dust from . . . below . . . and 
 the King the Sun forever . . . The King spoke to his 
 servant (and) to his servant my comrade : he has granted that 
 extension be given, and as to waters for (his servant's) drink- 
 
 7 The site of Zarbitu is probably the ceding letter — if that demand was really 
 
 Sarepta, or Zarephah, of the Bible (i the earlier one. There is a fine foun- 
 
 Kings xvii. o, etc.), which is now Sara- tain ('Ain el Kantarah, " spring of the 
 
 fand, half way between Tyre and Sidon. arch ") to the north of Sarepta, and the 
 
 The decision was therefore just; but region generally is well watered. The 
 
 though apparently satisfied Abimelec town was famous in the Byzantine age 
 
 did not get what he asked in the pre- for wine. 
 
246 THE TELL AMARNA TABLETS 
 
 ing. And they did not as the King my Lord has said; and 
 we arrive at no fulfilment. And let the King counsel his ser- 
 vant my comrade. He has granted that the waters be given, 
 because of the abundance there to drink. My Lord the King, 
 behold, there is no one to tend my trees, no one (to tend) my 
 waters, no one to make . . . Let the King my Lord 
 know." The next lines are much broken, and the letter then 
 continues : " . . . As the King has said. And let the King 
 assign to his servant and to the city of Tyre (Tsuru) the city 
 that my comrade has given, and what the order lays down on 
 the side of the King for his servant, which the King made 
 an order (less than a year ago ?). The King is the eternal Sun- 
 God, and to his faithful servant the King my Lord shall 
 . . . for guardians of the town that my comrade has 
 granted. My requests as to this town . . . Moreover, 
 my Lord . . . soldiers against me ... to my de- 
 sire . . . King. . . . Lo! his heart is evil . . . 
 King my Lord ; and he turns away from my wish ; and O King 
 my Lord (thou knowest the hearts of all those in the land?), 
 and let the King give his countenance to his servant; and to 
 the city of Tyre the town that my comrade has granted (is) 
 to be given . . . waters for (irrigation?). Moreover, my 
 Lord . . . Let the King ask his Paka. Lo ! the chief 
 of the city of Zar(epta) has followed the city of Simyra (with) 
 a ship. I am marching, and the chief of the city of Sidon 
 marches out; and as for me he has marched with all . . . 
 and let the King counsel his servant . . ." 
 
 30 B. M. — Abimelec begins with his ordinary salutation. 
 " Thus far I defend the King's city which he confides to my 
 hands very much. My intention (has been) to walk in sight 
 of the face of the King my Lord, and not to take by force from 
 the hands of Zimridi of the city of Sidon. Lo ! I hear me that 
 he will strive, and has made war with me. Let the King my 
 Lord send down to me . . . chiefs for guards of the city 
 of the King my Lord; and let me strive (or plead) for the 
 dwellings of the King my Lord, with those who deceive his 
 gracious countenance. I set my face to (encourage?) the 
 region of those who are peaceful with the King my Lord ; and 
 let the King my Lord ask his Paka (chief). Lo ! I set my face 
 (or, confirm my intention) forever, O King my Lord. Now a 
 
NORTHERN PALESTINE 447 
 
 messenger I am despatching to ... of the King my 
 Lord, and ... the King my Lord the messenger . . . 
 . . . his letter . . . and may it be the means of 
 . . . the King my Lord . . . (that) he sets his 
 face . . . forever to . . . the face of the King my 
 Lord. His servant will not let slip . . . from (his) hands 
 . . . Let the King my Lord give his countenance . . . 
 and (he) shall . . . waters for the drawing . . . and 
 woods for his servant. . . . Know O King my Lord be- 
 hold they are plucking the fruit that we left. There are no 
 waters and no woods for us. Now Elisaru the messenger to 
 the presence of the King my Lord has hasted, and I have made 
 bold to present five precious things of copper, this agate, one 
 throne of gold. The King my Lord sends to me (saying) 
 * Send to me all you hear from the land of Canaan ' (Cina'ana). 
 The King of Danuna 8 has been destroyed, and his brother is 
 ruling after him, and his land has broken out, and they have 
 seized the King of the town of Hugarit, 9 and mighty is the 
 slaughter that follows him. He is strong, and none are saved 
 from him, nor any from the chiefs of the army of the land of 
 the Hittites. The proud Edagama 10 of the city Ciidzi (Kadesh 
 on Orontes, the capital of the Southern Hittites, now Kades) 
 and Aziru have fought — they have fought with Neboyapiza; 
 they have come to the regions of Zimridi. Lo! he gathers 
 ships of soldiers against me from the fortresses of Aziru. And 
 lo! they have grievously opposed my Lord's subjects, and 
 all will break out. Let the King give countenance to his ser- 
 vant, and let him leap forth to go out a conqueror " (or " to 
 the region "). 
 
 28 B. M. — " To the King my Lord my Sun my God thus 
 (says) Abimelec thy servant; seven and seven (times) at the 
 feet of the King my Lord I bow. I am the dust beneath the 
 feet. Consider me O King my Lord. The King my Lord 
 (is) like the Sun; like the air god (or Adonis) in heaven art 
 thou. Let the King advise his servant: the King my Lord 
 
 8 " Danuna " is probably the Dan- Yapaaddu's letter (128 B.). Perhaps the 
 jaan of the Bible, now the ruin Danian, attack was from the east; and the King 
 four miles north of Achzib, and on the of Hazor seems to have joined the Hit- 
 border between Tyre and Accho (see 2 tites (see 99 B.). 
 Sam. xxiv. 6). 10 Edagama has been mentioned as 
 
 • " Hugarit " is probably 'Akrith, " Aidugama " in Akizzi's letter from 
 
 eight miles east of Danjaan. It has Katna, which was east of Neboyapiza's 
 
 been mentioned as taken by Aziru, in city Cumidi (Kamid). See B. M. 37. 
 
248 THE TELL AMARNA TABLETS 
 
 confides in me. I watch the city of Tyre the handmaid of the 
 King. And I send a hasty letter to the King my Lord, and 
 no order does he return to me. I am the Paka 1 (chief) of the 
 King my Lord, and I have diligently followed what was or- 
 dered. But as to our silence to the King my Lord let the 
 King be assured. As a subject I guard his city. And let me 
 plead (or strive) before the King my Lord, and let him see 
 his face. Who shall preserve one born a subject? Lo there 
 has gone forth no command from the hands of the King his 
 Lord ; and he may not know when the King sends to his ser- 
 vant. He may never know. As for me . . ." 
 
 The letter -is here too broken to read consecutively. It re- 
 fers to the " west," and apparently to " burning," to Aziru, 
 and to someone, perhaps a king's messenger, called Khabi. 
 The letter becomes readable on the back of the tablet. 
 
 " . . . by Elisaru the messenger it is confirmed that the 
 city of Sirnyra is Aziru' 's. And is not the King nourished by 
 his city of Tyre, by his country ? Lo ! if I shall be destroyed 
 the King is destroyed. But thus his fortress has been wasted, 
 and there has been great fear, and all the lands have feared; 
 for he has not walked after (i.e., obeyed) the King my Lord. 
 O King know: desolation has remained with. me — with the 
 Paka in the city of Tyre. Zimridi is gone to the city Irib. 2 He 
 has escaped from slavery ; and there is no water or wood for 
 us ; and alas ! there is none remaining to stand up for me. The 
 chief is helpless. And let the King my Lord advise his servant 
 by a letter he sends to me, whom you thus hear. And Zimrida 
 of the city of Sidon has sent to the King, and Aziru is a man 
 sinful against the King, and the chiefs of the city Arada 
 (Arvad) destroy me, 3 and (everything is altered?) through 
 their ravages ; and they will gather their ships, their chariots, 
 their foot soldiers, to seize the city of Tyre the King's hand- 
 maid. She has been very constant to the King's hand, and 
 the city of Tyre has been crushed by them. Were they not 
 violent in taking the city of Simyraf They took from the 
 hands of Zimrida him who bore the King's order to Aziru; 
 
 1 In the former letters (B. M. 31, B. highest part of the mountains. It 
 99) Abimelec has spoken of the Paka stands on a precipice 400 feet above 
 as distinct from himself. Perhaps the the gorge of the Zahrany >f River (Rob- 
 Egyptian residents withdrew when the inson, " Later Bib. Res., ' p. 47), and 
 troops were withdrawn. was a stronghold. 
 
 2 Irib is probably 'Arab Salim, four- 8 Aziru's allies from Arvad no doubt 
 teen miles southeast of Sidon, on the attacked Tyre by sea. 
 
NORTHERN PALESTINE 249 
 
 and I sent a letter to the King my Lord, and he returns me 
 not an order for his servant. They have fought (for a long 
 time ?) against me. There are no waters 4 and no trees. Let 
 there be ordered a letter for his servant, and let me plead, and 
 let me see his face, and the King ... to his servant, and 
 to his city, and not ... his city and his land. Why do 
 they . . . the King our Lord from the land, and . . . 
 and he has known that I honor the King's power, who . . . 
 no ... to my letter — a subject before the King my Sun, 
 my Lord ; and let the King answer his servant." 
 
 Letters from Accho 
 
 93 B. — Surata, chief of Acca, sends the usual formula of 
 compliment, and continues : " What chief is there who when 
 the King his Lord sends to him will not hear ? As this is sent 
 out by desire of the Sun-God from heaven, so now it is 
 promised him." 
 
 32 B. M., a short letter from Zitatna, of Accho, merely says 
 that he bows seven times and seven times at the King's feet. 
 
 94 B., another short letter by the same, states that he listens 
 to the King's wishes. 
 
 95 B. — " To the King my Lord my . . . the Sun from 
 heaven thus says Zatatna chief of the city of Acca, thy servant, 
 the King's servant, and the dust at the feet trampled under 
 the feet of the King my Lord — the Sun-God from heaven: 
 seven times and seven times he bows both heart and body. 
 The King my Lord shall hear the message of his servant ; the 
 woman my wife . . . He has left from . . . Neboya- 
 piza . . . with Suta ... of the King, in the city of 
 Acca ... to say anything . . . him. She has urged 
 (that) soldiers of the King my Lord shall go out with her from 
 the city Magid . . . No word is mentioned as to him or 
 explanation before me; and now we two are sending. My 
 reason (is) to assure her — Ziza the woman my wife — as to 
 Neboyapiza, and she has not slept because of him. Behold 
 the city of Acca like the city of Makdani 5 (is) with the Land of 
 
 4 Dr. Bezold has remarked that want the city of " two ports," one being on 
 
 of water was always the weakness of the north, called the Sidonian, and one 
 
 Tyre. In the reign of Rameses II the on the south, called the Egyptian. 
 
 Egyptian traveller (Chabas, p. 313) 6 This letter agrees with others pre- 
 
 speaks of water sent to the island of ceding. Neboyapiza's town Kamid, in 
 
 Tyre in boats. Tyre is called by him Lebanon, was about sixty miles to the 
 
2 5 
 
 THE TELL AMARNA TABLETS 
 
 Egypt, and the King will not refuse . . . and will send 
 . . . before me, and is it not that the King my Lord 
 . . . his Paka, and let him empower him." 
 
 Letters from Hazor 
 
 48 B. M. — " To the King my Lord by letter thus says 
 Iebaenu (Jabin) chief of the city Khazura (Hazor) thy servant. 
 At the feet of the King my Lord I bow, who behold am one 
 of the faithful servants of the King my Lord; and all those 
 who guard the city of Hazor? with her fortresses belonging to 
 the King my Lord ; and let him expect this. Let him recall to 
 the King my Lord all that the city Hazor — thy city, and thy 
 servant is made to suffer." 
 
 47 B. M. — " To the King my Lord thus (says) the King of 
 the city of Hazor: I bow at the feet of my Lord. Lo ! I am 
 guarding the fortresses belonging to the King my Lord, until 
 the arrival of my Lord my God ; and lo ! I hear all these mes- 
 sages, and I am departing O Sun-God my God . . . and 
 I am being brought low: the . . . that they have taken 
 is increased, and the Gods have nodded to his revolt over me, 
 and now I am causing all to be despatched till the coming of 
 the King my Lord. Behold this, lo ! they come . . . your 
 envoy . . . very much . . . my Lord . . . safety 
 . . . the city of Hazor . . . when the land . . . 
 
 northeast of Accho, and Ziza was per- 
 haps his sister or daughter, married to 
 the king of an adjoining kingdom. 
 The soldiers to be sent to Megiddo 
 would obtain news, perhaps, of his fate, 
 from a force on its way to Yabis, in 
 Bashan, which his enemies reached af- 
 ter taking Damascus. Makdani is prob- 
 ably the Megiddo of the Bible, on the 
 way to Bashan, at the great ruin of 
 Mujedd'a, near Beisan. The situation' 
 agrees with that of the city of Makta, 
 or Megiddo, mentioned by the Egyp- 
 tian traveller near the Jordan fords 
 (Chabas, p. 207). The Magid— of the 
 previous passage is probably another 
 SDelling of the same name. The lady 
 seems to have intended to go there 
 with a guard, and perhaps to obtain a 
 detachment to go to Kamid. In the 
 lists of Thothmes III, Megiddo (Mak- 
 di) stands second, after Kadesh of the 
 Hittites; and it was at Megiddo that 
 the chief victory of Thothmes was won. 
 It was then already a fortress which 
 stood a siege, and was the key to the 
 road from Accho to Damascus. The 
 form " Makdani " is explained by the 
 Megiddon of Zechariah (xii. zi); and 
 
 this final " n " is represented by the 
 guttural " 'Ain " of the modern Arabic 
 ' Mujedd'a." There is no reason at all 
 for placing the site at Legio, west of 
 the plain of Esdraelon, a site which 
 does not agree with any monumental 
 notice, or with the Biblical accounts 
 (see " Memoirs of the Survey of West- 
 ern Palestine," vol. ii.). 
 
 8 There were several Hazors in the 
 north of Palestine. Perhaps the most 
 likely site is the Hazor of the Egyptian 
 traveller. It is mentioned as on a 
 mountain (Chabas, p. 313), between Ak- 
 sap (Achzib, north of Accho) and the 
 Sea of Galilee. This might be the 
 Hazor which Joshua took (Josh. xi. 1) 
 from Jabin, which was above the 
 Huleh. The name only remains, west 
 of the probable site, in the Arabic 
 " Jebel Hadireh," a high mountain of 
 Upper Galilee. The King of Hazor's 
 name is unfortunately not quite clear 
 in the text, but seems to be either 
 Abdebaenu, or more probably Iebaenu 
 (Jabin). There was another Jabin of 
 Hazor later on in history (Judges iv. 
 3). It was no doubt a family name. 
 
NORTHERN PALESTINE 251 
 
 and all . . . Lo . . . Moreover behold . . . and 
 my place . . . with soldiers." 
 
 Unfortunately King Jabin does not mention the nationality 
 of the enemy. From the Tyre letters he seems to have been 
 an enemy of the Phoenicians, being perhaps on the side of 
 Aziru ; but the date of the present letters is not fixed by any 
 reference to persons mentioned in the other letters. It is quite 
 possible that the Hebrews, and not the Hittites, were his foes, 
 since the Hebrew conquest took place in the lifetime of Yank- 
 hamu and Suta, who are noticed in the northern letters also. 
 If he was a friend of Aziru's, the enemy, though enemies of 
 Egypt, could not well have been Hittites or Amorites; and 
 the name of the King is that of Joshua's enemy, Jabin of 
 Hazor. It is clear that the Egyptians, though expected, were 
 not in Hazor at the time. The kings of Hazor ruled lower 
 Galilee, where they had a force of chariots a century later. In 
 Joshua's time (Josh, xi.) there were also many chariots in and 
 near Hazor. 
 
 It is remarkable that none of the letters from Tell Amarna 
 refer to central Palestine. There is no mention of any town 
 in lower Galilee or in Samaria, except Zabuba and Megiddo. 
 Taanach, Shechem, Jezreel, Dothan, Bethel, and other such 
 places are unnoticed, as well as Heshbon, Medeba, Rabbath- 
 Ammon, Ramoth Gilead, and other places in Moab and Gilead. 
 The Egyptians probably had no stations in these wild moun- 
 tains, where their chariots could not pass. The Egyptian 
 traveller mentions no town between Megiddo and Joppa in 
 the time of Rameses II, and no towns in the regions of 
 Samaria or Gilead or Moab occur in the list of places taken 
 by Thothmes III ; nor were there any stations in the Hebron 
 mountains. 7 On the other hand, many places in Sharon and 
 
 * The nearest places to Hebron seem Hebron were never apparently disturbed 
 
 to have been Nezeb. in the valley of by the chariots, and appear in these let- 
 
 El?h, easily reached by a broad, flat ters as marauders of Egyptian stations, 
 
 roaa, and on the south Kanana There is no mention of any advance of 
 
 (Kana'an), a fortress taken by Seti I, the Egyptians into Moab, though Seir 
 
 which is only two miles southwest of and Edom are noticed very early, when 
 
 Hebron. This was (if the identifica- the Sinaitic copper-mines were being 
 
 tion be accepted) the limit of conquest worked, and before chariots came into 
 
 (see Brugsch, " Hist.," vol. ii., p. 13), use. In the time of the twelfth and 
 
 when Seti (about 1366 B.C.) conquered thirteenth dynasties, however, the po- 
 
 the Beersheba plains, advancing by litical conditions in Syria were differ- 
 
 Rehoboth and Bethlebaoth. The land ent. The Akkadian King Kudea— a 
 
 of Zahi was south of Hebron, and fa- Mongol — was ruling in 2500 B.C. in 
 
 mous for its wine and trees (Brugsch, North Syria, and sent for granite to 
 
 vol. i., p. 330), Hebron still possessing Sinai. At this time also, according to 
 
 fine vineyards. But the Amorites of the Bible, there were Hittites in 
 
 ing t 
 n H« 
 
2^2 
 
 THE TELL AMARNA TABLETS 
 
 Philistia. and in the lower hills to the east, and in the Negeb 
 hills south of Hebron, were conquered by the last-mentioned 
 king, and are again mentioned by the traveller of the time of 
 Rameses II, and these occur in the present letters. We are 
 thus at once transported to the south of the country. 
 
 SOUTHERN PALESTINE 
 Letters from Joppa 
 
 NO. 57 B. M. — " To the King my Lord my God my Lord 
 of Hosts, by letter thus (says) Yabitiri (Abiathar?) 
 thy servant, the dust of the feet of the King my Lord 
 my God my Lord of Hosts. Seven times and seven times I 
 bow. As thou seest I am among the faithful servants of the 
 King my Lord. I am arraying. But if I am arraying has 
 not he been furious ? and I am arraying before the King ; and 
 he has been furious. Shall the brick (letter) hide it under de- 
 ceptions? But I will not conceal under deep sayings (emiki) 
 to the King my Lord. And the King my Lord shall ask 
 Yankhamu his Paka. Lo ! I am a warrior, and I am casting 
 down the rebellion, O King my Lord, and I am sending out 
 from the pass belonging to the King my Lord. And let the 
 King my Lord ask his Paka (' head man '). Lo ! I am de- 
 fending the pass (or great gate) of the city of 'Azati (Gaza) 
 and the passage of the city of Yapn (Joppa), and I myself and 
 the soldiers (bitati) of the King my Lord have marched to the 
 lands. I myself (am) with them, and now, and lo ! now, I 
 myself (am) with them. The yoke of the King my Lord (is) 
 on my neck and I will bear it." 
 
 71 B. M. — The usual salutation from a servant of the King, 
 whose name is broken, but reads M us . . . ni. " I hear 
 the messages of the King my Lord which he sends to his ser- 
 vant, hearing what is spoken by thy chief (Ka), and (it is) 
 1 Strengthen thou the fortresses of the King thy Lord which 
 are with thee.' Now they have minded the message of the 
 King my Lord to me, and the King my Lord learns of his 
 servant. Now Biia the son of the woman Gulata x was my 
 
 bron, who had been driven to the north ■ Gulata is an interesting name to 
 
 by Ahmes about 1700 b.c. So that the find in the south, as it may have some 
 
 population in 1500 B.C. seems to have connection with that of Goliah. 
 been entirely Semitic. 
 
SOUTHERN PALESTINE 253 
 
 . . . of my brethren whom I am despatching to go down 
 from the city Yapu (Joppa), and to be the defenders of the 
 messengers returning to the King my Lord ; and now Biia is 
 the son of Gulata, he took them ; and the King my Lord shall 
 learn this message of his servant. Thus since the King my 
 Lord said to me, ' Make him leave thy city, on the appearance 
 of Biia.' He also indeed is made to leave ; and both go, and 
 indeed both are sent down O King my Lord day and night 
 till they reach the place." 
 
 Joppa is not mentioned in the history of Joshua's wars in 
 the south, but the " border before (east of) Japho " is noticed 
 in the later topographical charter (Josh. xix. 46). 
 
 Letters from Ascalon 
 
 129 B. — " To the Great King my Lord Dagantacala 2 thy 
 servant speaks. Seven times and seven times at the feet of 
 the Great King my Lord I bow. And now behold Dagantacala 
 is thy servant O Great King my Lord. He hears carefully the 
 message of the Great King his Lord . . . like my fathers, 
 (and) what my fathers have not done for the Great King I 
 have done for the Great King my Lord. And the Great King 
 my Lord says to me, Listen thou for us to the head man 
 (Ka) thy governor.' 3 I hear this carefully as to the chief 
 governor, and the ruler knows it." 
 
 74 B. M. — This begins with the same salutation from 
 Dagantacala, and continues: " Redeem me from the strong 
 foes, from the hands of men of blood. The chiefs are hiding 
 and the chiefs are flying, and redeem thou me O Great King 
 my Lord. And the son of a dog has . . . But thou (art) 
 the Great King my Lord. Come down redeem me, and I shall 
 rejoice because of the Great King my Lord." 
 
 118 B. — From Yadaya of Ascalon, a captain of the horse of 
 the "King — the Sun from Heaven." The usual salutation is 
 much broken. The letter continues : " Now I shall defend 
 the places of the King that are with me. The strong chiefs 
 who are not foes of the Law (or throne) have cherished 
 
 1 The sign of deity is attached to this of an Egyptian official, but with the 
 
 name, showing that Dagon. the Philis- qualification " chief Ka " introducing 
 
 tine god, is intended; and it appears the Egyptian word. This agrees with 
 
 to mean " Thou, Dagon, art a shield." the view that " Pa-ka " means " prin- 
 
 Compare Yamirdagan (B. 136). cipal man." 
 
 • The word " Khazanu " is here used 
 
254 THE TELL AMARNA TABLETS 
 
 greatly the King's Paka. Now both they and I listen to him 
 very exceedingly — to the Paka of the King my Lord the Son 
 of the Sun from the heavens." 
 
 119 B. — From the same Yadaya, chief of the city of Ascalon, 
 with the usual salutation. He is a captain of the horse and the 
 dust of the King's feet. He continues : " The trusty adherent 
 — the chief of the King my Lord, who is sent by the King my 
 Lord — the Sun from heaven — to me, I listen exceeding much 
 to his messages; now I will defend the King's land which is 
 with me." 
 
 121 B. — From the same writer, with the same salutations. 
 " Now the King's land which is with me is defended, and all 
 that the King has sent to me they hear. The decree is very 
 powerful. Who am I but a dog, and shall such a one not listen 
 to the message of the King his Lord, the Son of the Sun ? " 
 
 122 B. — From Yadia, the captain of the horse, with the 
 usual salutation ; it continues : " Now they guard . . . my. 
 May the Gods of the King my Lord grant to all his lands not 
 to be confounded. I hear the message of the King my Lord 
 to his Paka. Lo ! without resting he has caused the land of the 
 King my Lord to be defended ; and now establish O King my 
 Lord one who is in favor in the sight of the Paka of the King 
 my Lord, who is mighty in the sight of the King my Lord. 
 He will work with joy to . . . whatever is (proclaimed?) 
 by desire of the King my Lord. Now he will watch the land 
 carefully." 
 
 54 B. M. — From the same Yadaya, captain of the horse, 
 with the usual salutation; it continues: "Now (they watch 
 for a message ?) of the King my Lord the Son of the Sun. And 
 now I am sending drink, oil, sheep, oxen, beasts, to meet the 
 soldiers of the King my Lord . . . with all for the soldiers 
 of the King my Lord. Who am I — a dog, and shall such a one 
 not hear the messages of the King my Lord the Son of the 
 Sun?" 
 
 53 B. M. — The same salutation from Yadaya, captain of 
 horse and " dust of the King's feet." " Now they guard the 
 land of the King my Lord, and the King's chief city, as has 
 asked the King my Lord — the Sun from Heaven. Behold what 
 the King my Lord has said to his servant — to take arms: I 
 am now sending to the King my Lord thirty bands to carry 
 
SOUTHERN PALESTINE 255 
 
 weapons. Moreover, who am I but a dog, and shall such a one 
 not hear the message of the King my Lord the Sun from 
 Heaven ? the Sun — Son of the Sun whom you adore." 
 
 52 B. M. is very similar to 54 B. M. Yadia watches the land 
 and the city, and is a dog unworthy to hear the King's message ; 
 he sends drink (beer, according to one value of the sign — and 
 the Egyptians drank beer) 4 and oxen, and beasts, and 
 (beans ?), and all that the King requires for the soldiers. 
 
 It is to be remarked that Ascalon was not among the cities 
 that Joshua took, but we learn that the region submitted to the 
 Hebrews (B. 103) and Ascalon was lost before 1360 B.C. 
 
 Letters from Makkedah 
 
 These letters appear to be early. They have been supposed 
 to come from Megiddo, but the topography ( 1 1 1 B. and 72 B. 
 M.) cannot be reconciled with the latter, and applied exactly 
 to the former town (now El Mughdr) ; in addition to which 
 Megiddo appears as Makdani in the letter from Accho (95 
 
 B.). 
 
 113 B. — "To the King my Lord . . . and my Sun by 
 letter thus (says) Biridi a faithful servant, that I bow at the 
 feet of the King my Lord and my Sun and my God, seven times 
 and seven times. I have heard (literally, the servant has 
 heard) the messages of the King my Lord and my Sun, and 
 now they guard the city of Makidah, the chief city of the King 
 my Lord." The text is broken, but seems to read probably 
 " without rest, and is set right . . . without rest they 
 watch with chariots, and they guard with chariots of the King 
 my Lord, from those who do injury. And now behold a battle 
 of chiefs in (or from) the land (below Mizpah?). 5 The King 
 is my Lord for his land." 
 
 114 B. — " To the King my Lord and my Sun by letter thus 
 (says) Biridia, Chief of the city Makidda, a faithful servant 
 of the King. At the feet of the King my Lord and my Sun 
 seven times and seven times prostrated. I have been obedient 
 then, zealous for the King . . . thirty oxen . . . they 
 have gathered, and I (too) to fight." 
 
 * The sign meant originally " cup." plenty of wine in Syria and in Hebron 
 
 It is remarkable that wine is not men- as early as 1600 b.c. 
 
 tioned in the letters, unless the drink 6 The text is damaged. It seems per- 
 
 here noticed was wine. There was haps to read " Citam Mizpi." If this 
 
256 THE TELL AMARNA TABLETS 
 
 115 B. — Biridia sends the usual salutation without men- 
 tioning his city. The text is rather worn and broken, but may 
 be read as follows : " Let the King my Lord know this. Lo ! 
 since the Egyptian soldiers (bit at i) have gone down (or away) 
 Labaya makes war against me and (without cause?) coming 
 angrily and (without cause?). Thereupon the entrance (of 
 gate) has been closed through the appearance of Labaya. Be- 
 hold learn this, and there are no men of the Egyptian soldiers 
 with us. So now it is desired to see them sent into the city 
 of Magiid(da) and let the King see accordingly whether (it is 
 to be) done. Let not Labaya seize the city. If there is no 
 word the city will open its gates. (For two years?) he rebels; 
 and will not the King grant this also — chiefs of his guard as 
 defenders of his chief city. Let not Labaya take her, though 
 those who have fled from Labaya have failed in this. More- 
 over those who disgraced the city Ma . . . are slain." 
 
 112 B. — " To the King my Lord and my Sun thus Labaya 
 thy servant, and the dust of thy feet. At the feet of the King 
 my Lord and my Sun seven times seven times I bow. I have 
 heard the message which the King sent to me ; and who am I ? 
 and the King will afflict his country before me. (I swear?) I 
 am myself a faithful servant, and I have not sinned, and I 
 have not murmured at my tribute, and I have not murmured 
 at the wishes of my friends (or subjects). Lo! this province 
 my destroyers eat up, and I have had no food. The King my 
 Lord (says) it is my fault. Once more he makes it my fault. 
 Lo ! I strive with the city Gezer (Gazriy and I complain of the 
 young men. The King one hears will march. I restrained the 
 band of Milcilu and my band desirous to fight. The quarrel 
 of Milcilu against me is relinquished ; as to Ben Zachariah the 
 King has sent not to attack. Lo ! Ben Zachariah with men of 
 blood was known to us to march, and I marched, and we are 
 conquering him. He gives up Abukasu. Once more he has 
 made peace. The King has sent to my band (saying) ' I order 
 peace.' I am desirous of peace, since the King has sent to me. 
 Stay thy sword, ponder in thy heart, and is the peace hollow. 
 Nay, the King's messages have been done." 
 
 59 B. M. — " To the King my Lord and my Sun and my God 
 
 is right, Mizpah near Jerusalem might • Gazri is the Gezer of the Bible, now 
 
 be intended, or it may mean " below Tell Jezar, at the foot of the Jerusalem 
 the heights." hills. 
 
SOUTHERN PALESTINE 257 
 
 thus Yasdata a faithful servant to the King, and (he is) dust 
 of the King's feet. At the feet of the King my Lord and Sun 
 and my God seven times and seven times I bow. Let the King 
 my Lord know this. Lo ! all whatsoever things the King my 
 Lord judges for his servant . . . him . . . the chiefs 
 of the city of Tabu 7 have slain a hundred of my oxen, and they 
 have wasted me. And with Biridia I have caused (men) to go 
 forth. Let the King my Lord know this as to his servant." 
 
 This letter shows that the writer lived near Biridia, who 
 was attacked by Labaya, and that the Hebron hills were in- 
 habited by marauders. 
 
 J2 B. M. — " Lo ! a letter as to destruction of my brethren 
 because of what the Gods of the King our Lord have done. 
 And the people of Labaya are conquered ; and so we have or- 
 dered Khaia 8 that this be borne by him to the King our Lord. 
 And a (company?) of my horse was placed, and the people are 
 sent out after him, and he rides with Yasdata also till I come. 
 And he is gone away to smite him, and now Yasdata is thy 
 servant, and he strives mightily with me in battle array, and 
 has not he . . . the rule of the King my Lord, and let 
 there be ... to the King my Lord . . . and Zurata 
 is stopping the way of Labaya from the city Makidda. And 
 he asked me to gather ships — my fleet, and it will go straight 
 to inform the King; and Zurata marches on him and hinders 
 him ; from the city of 'Anana which is his. Zurata is damming 
 the marshes. They have contrived a stoppage of the head 
 (waters) from his drinking. Behold what thus I have done 
 for the King my Lord. Lo ! possession is possible for me, but 
 it is difficult. My brethren (have become few?) but Zurata 
 delays Labaya, and Zurata hinders Addumemur from them. 
 And does not the King my Lord know this ? " 
 
 This letter (confirmed by 154 B.) shows that a town near 
 the sea, not like Megiddo, inland, is intended. Labaya had 
 apparently taken Makkedah from Biridia, who had been afraid 
 of it (115 B.). The writer of the present letter was probably 
 Biridia and he was perhaps blockading the province by sea on 
 the west, while Yasdata, who was on the east (which agrees 
 
 7 Tabu is probably Taiyibeh, seven 8 Probably the same Khaia who ap- 
 
 miles northwest of Hebron, on a hill pears in the north as an envoy to the 
 
 at the head of the valley of Elah. This Amorites— an Egyptian official, 
 fits in with the rest of the topograph- 
 ical notices. 
 
 17 
 
2 5 3 THE TELL AMARNA TABLETS 
 
 with 59 B. M.), blocked up the stream near 'Anana. This site 
 would be the Enam of the Bible (Josh. xv. 34), which is thus 
 fixed at the ruin of Kefr 'Ain, by the numerous head springs 
 which feed the river Rubin, which passes close to Makkedah 
 on the south. The marshes here between the hills would easily 
 be dammed, and the water supply of Makkedah {el Mughar) 
 so cut off. Makkedah is close to the only stream of perennial 
 water south of Joppa, and stands high on a cliff, not far from 
 the sea. It is in the centre of the province, the boundaries of 
 which Labaya's sons describe (154 B.). 
 
 149 B. — " (To the) King my Lord thus (says) Addu- 
 (urbilu) thy servant at the feet of my Lord I bow — to the 
 King my Lord. And know thou, behold I have raised my 
 . . . what I desire as to Milcilu. Lo ! my chiefs are going 
 against his servants. As to Takanu a chief will march out to 
 subject his servants for me. 9 And I have requited to this slave 
 what they did to us." The letter then becomes broken, but 
 refers to Milcilu, who was the King of Gezer. Takanu (or 
 Tagi) is mentioned again in connection with Givti (B. 199). 
 
 61 B. M. — " To the King (my master?) by letter thus (says) 
 Labaya thy servant. I bow at the feet of the King my Lord. 
 Lo ! a message as to me. Strong were the chiefs who have 
 taken the city. As when a snake coils round one, the chiefs, 
 by fighting, have taken the city. They hurt the innocent, and 
 outrage the orphan. The chief man is with me. They have 
 taken the city (and he receives sustenance?). My destroyers 
 exult in the face of the King my Lord. He is left like the ant 
 whose home is destroyed. You (will be displeased?), but I 
 have extended to the hand of her chief that which is asked of 
 him : like me he is ruined and unfortunate ; and this same 
 taking of my city had been stopped if you had spoken against 
 it. This wickedness (or foolishness) you caused, and thou hast 
 destroyed thy city. They have desired to throttle (or per- 
 secute) us — the chiefs who have taken the city from him. It is 
 the city of my fathers also (that) they persecute." 
 
 154 B.— "To the King my Lord by letter thus (says) Ad- 
 durbilu thy servant, at the feet of the King my Lord seven 
 
 •Takanu (see B. 199, 70 B. M.) lived east of Makkedah. It is mentioned 
 
 near Givti, and perhaps was the chief with Hareth, which was close by 
 
 of that town, which may be Gibeah of Gibeah. 
 Judah, near the valley of Elah, south- 
 
SOUTHERN PALESTINE 259 
 
 times and seven times I bow. The King my Lord will know 
 the hate which is desired by the son of the sinful chief who 
 hated me — the second son of Labaya. His face is estranged. 
 I foresee estrangement of the land of the King my Lord. He 
 has plotted as plotted (against me?) the chief who was his 
 father; and the King my Lord shall know it. Lo ! he has built 
 a fort . . . against me. The second son of Labaya (says) 
 ' Why has a vain papyrus 10 taken from us the lowlands of the 
 Gittiesf . . . thy Lord, O city of those who besieged 
 the chief our father/ As I am saying speaks to us the second 
 son of Labaya. He has made war for me with the chiefs of 
 the Land of Gina (causing a chief our friend to be slain?). 
 And when (there was) a battle he has not been confounded, 
 and the fight was great, but he has made it his dwelling, be- 
 reaving me in the sight of the King my Lord : for he has made 
 war in ... of Gina (with?) the servants of the King my 
 Lord. And truly alone of the chiefs exceeding strong (is) 
 Biruyapiza} (And thou shalt hear?) what is said as to him." 
 The text becomes broken, but still refers to the doings of the 
 second son of Labaya, and continues with an important pas- 
 sage on the back of the tablet : 
 
 " And as I say speaks to us the second son of Labaya who is 
 making war. ' As to our possessions from the King thy Lord, 
 lo ! this is the boundary : over against the city of Sunasu and 
 over against the city Burku and over against the city Kharabu. 
 And behold the boundary of the dwelling of my race. So it 
 was defined by our Lord; and it includes the city of Giti 
 Rimuna (Gath Rimmon). And the King thy Lord is (break- 
 ing the bond of our.... . . ?).' And I answered him. It is 
 
 known that he deprives me of it in sight of the King my Lord. 
 Because of his making wars with the King my Lord — my 
 King my Lord — I and my brethren have gone down as you 
 heard of us by me. And did not the messenger of Milcilu 
 speak to him before the face of the second son of Labaya? It 
 was made complete. I foresee estrangement of the land of the 
 King my Lord. They disturb a peaceful region, and in vain I 
 repeat the letter about me. The guard of my Lord . . . 
 
 10 Referring to the King's order on * Biruyapiza was probably the second 
 
 papyrus. In Dusratta's Hittite letter a son of Labaya. 
 royal decree on papyrus is also men- 
 tioned. 
 
2 6o THE TELL AMARNA TABLETS 
 
 to go down, and the King my Lord shall hear what the mes- 
 sage says." 
 
 This letter settles the site of Gath Rimmon (the full name of 
 Gath, so called as standing on a height) — now Tell es Safi. 
 The land of Gina was near the present Umm Jina — probably 
 Engannim of Judah (Josh. xv. 34) — in the low hills about six 
 miles to the northeast. Sunasu is Sanasin, a ruin in the hills 
 east of the Valley of Elah. Burka is Burkah, in the plain 
 northeast of Ashdod. Kharabu is el Khurab, a village east of 
 Jaffa, and just north of the Valley of Jaffa. Gath stood over 
 the Valley of Elah, and Burka close to the same. The province 
 extended from the hills of Hebron to the sea, and from the 
 Valley of Elah to the Valley of Jaffa; and just in the middle 
 of this province was Makkedah. 
 
 in B., a fragment of a letter from Biridia. He is a faithful 
 servant, and sends the usual salutation. He has heard of 
 (peace?), and he is marching. The son of Labaya is noticed, 
 and there is a reference to gold. Biridia has already appeared 
 as one of the enemies of Labaya. 
 
 73 B. M. — This seems to come from the same region on 
 account of its topography. The letter is injured at the top, 
 and probably not addressed to the King himself. " I say the 
 dog is marching . . . from their ravages against me. 
 Now behold from (being loosed?) . . . from the wast- 
 kigs against . . . Lo! consider thou thyself my chief 
 cities. Mighty against me ... he has made . . . 
 to the city Macdalim. 2 And soldiers of the city Cuuzbe 3 have 
 destroyed east of me. And now there is no commander to lead 
 me forth from their hands. Moreover, Abbikha (or Abbinebo) 
 smites my western region. They have sinned against me and 
 all the passes he marches against . . . Abbikha . . ." 
 
 2 Macdalim may be Mejdel, in the east of Gath, now 'Ain Kezbeh. The 
 
 Philistine plain, which is still a place of marauders seem to issue from the moun- 
 
 importance, with a market. tains, destroying the commerce of the 
 
 8 Cuuzbe is probably the Chezib of the plains (compare 59 B. M.). Chezib is 
 
 Bible (Gen. xxxviii. 5), in the low hills again mentioned (104 B.). 
 
SOUTHERN PALESTINE . 261 
 
 Letters from Gezer 
 
 63 B. M. — " To the King my Lord my God my Sun by 
 letter thus (says) Milcili thy servant the dust of thy feet. At 
 the feet of the King my Lord my God my Sun seven times 
 seven times I bow. I hear what the King my Lord has sent 
 to me, and the King my Lord despatches Egyptian soldiers 
 (pitati) to his servants, and the King my Lord despatches 
 (them) to dwell as guards. It is apportioned for my honor." 
 
 108 B., with the same salutation, is broken. It appears to 
 refer to despatching six females, five chiefs, sons of . . . 
 and five trusty chiefs led to the King. 1 
 
 109 B. — Begins with the same salutation as the preceding, 
 and continues : " The message of the King my Lord my God 
 my Sun to me being brought, now his command they have done 
 for the King my Lord — the Sun from heaven; and truly the 
 King my Lord my God my Sun knows, that peaceful is the 
 land of the King my Lord which is with me." 
 
 no B. — Begins with the same salutation, and continues: 
 " The King my Lord shall know. Behold mighty is the war 
 against me, and against Suardata; 2 but the King my Lord 
 shall pluck his land from the hands of men of blood. Since 
 there are none, the King my Lord shall despatch chariots to 
 march to us . . . you will restrain our slaves for us 
 . . . Yankhamu his servant ..." 
 
 This may refer to the submission of Gezer to the Hebrews 
 mentioned in a letter from Jerusalem (B. 103). 
 
 62 B. M. — Begins with the same salutation as the preced- 
 ing, and continues : " Know O King my Lord the demands 
 made to me by Yankhamu since my going forth from before 
 the King my Lord. Lo! he . . . let him take from my 
 hands. And they say to me (give us?) thy wife and thy sons. 
 And does the King know this ? And does the King my Lord 
 demand despatch of chariots, and that I shall go to his pres- 
 ence? Nay ! Let it be brought to nothing by thee." 
 
 70 B. M., if not from Gezer, must come from near that town. 
 It is written by Takanu, who is mentioned in connection with 
 
 1 This letter is perhaps explained by the Egyptian envoy, on account of the 
 another (104 B.), in which the King of war with the Hebrews. 
 Jerusalem sends his wives to Egypt with 2 Chief of Keilah, whose letters follow. 
 
262 THE TELL AMARNA TABLETS 
 
 Milcilu (149 B.) in a letter from near Makkedah, which was 
 the next great town to Gezer on the south. 
 
 " To the King my Lord thus (says) Takanu 3 thy servant: 
 at the feet of the King my Lord seven times and seven times 
 I bow. Lo! I am the King's servant, and the guard of the 
 whole of my roads was in the hands of my people, but they 
 are now without refuge : they have not come up to guard my 
 roads for the King my Lord ; and ask the chiefs thy Tarkas* 
 if they are not now without refuge for my people. Moreover, 
 behold us. My eyes are toward thee when I beseech the God 
 of heaven : for we are cast from the land, and have been needy. 
 We have lacked at thy hand, and behold this now, the guard 
 that guards my roads is in the hands of a chief who hates me 
 because of the King my Lord, and the King my Lord shall in- 
 struct ; behold send down a host and it shall watch." 
 
 Though the date is doubtful, within limits, this letter prob- 
 ably refers to the departure of the Egyptian soldiers mentioned 
 in the Jerusalem letters. 
 
 155 B. — A much-damaged letter. The name of the writer 
 is lost. He sends the usual salutation, and speaks of a letter: 
 of transgression and sin; and mentions the city Gazri (Gezer). 
 He speaks of the going down of the king (or casting down), 
 and of the Paka. ( See note. ) 
 
 50 B. M. — " To the King my Lord my God my Sun, the 
 Sun from the heavens, thus (says) Yapa'a 5 the chief of the 
 city of Gazri (Gezer) thy servant, the dust of thy feet, a chief 
 captain of thy horse. At the feet of the King my Lord — the 
 Sun from the heavens, seven times and seven times bow indeed 
 both this heart and this body ; and whatever the King my Lord 
 says to me I listen to exceeding much. I am the King's ser- 
 vant, the dust of thy feet. And the King my Lord shall learn. 
 Behold the chief of my brethren; fellows foreign to me also 
 strive for the city of Mu(ra)'azi; Q and the delivery of the 
 
 8 If Takanu's town was Givti, and Lachish (Josh. x. 3), who was the 
 
 Givti was Gibeah of Judah, he is refer- enemy of Joshua. He appears here as 
 
 ring to the southern route by the Valley King of Gezer, and the King of Gezer 
 
 of Elah. is called in the Bible Horam (x. 33). 
 
 * " Tarka " instead of " Paka." In The words Gezer and Lachish would 
 
 Egyptian the word " tar " means " to not look unlike in the writing of the 
 
 drive " or " compel," preceding the sign earlier Hebrew (about the Christian 
 
 of a man with a stick. " Tarka " is era), but it is not impossible that the 
 
 thus apparently an " overseer " of the two towns may have had the same king, 
 
 people. Indeed, the letter seems to show this, 
 
 6 ' Yapa'a " is the same name as as Mer'ash is near Lachish. 
 " Japhia," mentioned as the King of e " Mu(ra)'azi " seems clearly to be 
 
SOUTHERN PALESTINE 263 
 
 same is the demand of men of blood; and now behold what 
 has arisen against me, and counsel as to thy land. Let the 
 King send to the chief who is his friend against one (who is a 
 foe?)." 
 
 49 B. M. — After the same salutation from Yap a' a, chief of 
 Gezer, master of the horse, the letter continues : " I hear the 
 message of the messenger of the King my Lord exceeding 
 much. And let the King my Lord, the Sun from heaven, 
 counsel his servant as to his land. Now strong is the chief 
 of the men of blood against us ; and send thou to destroy him 
 O King my Lord for me ; and will not the King restore from 
 the hand of the chief of bloody ones ? We are not quite made 
 an end of by the chief of the bloody ones." 
 
 51 B. M. — With the usual salutation from Yapa'a, the letter 
 continues : " Whatever the King my Lord says to me I listen 
 to him exceedingly. It is gracious. But as I fear what shall 
 befall, help thou my region from the power of the people of 
 the desert lands. And now I hear that the Pauri (chiefs; see 
 the Jerusalem letter B. 103) of the King gather a multitude; 
 and it suffices for me. And they have enlarged my heart very 
 much." 
 
 From these letters we gather that there had been a with- 
 drawal of the Egyptian troops about the time when the " desert 
 people " attacked Yapa'a. That these desert people were the 
 Hebrews under Joshua, who was the contemporary of Japhia, 
 we learn more clearly from the Jerusalem letters. That Gezer 
 submitted to them is also shown by the same. 
 
 Letters from Jerusalem 
 
 105 B. — " To the King my Lord . . . thus (says) 
 Adonizedek 7 thy servant ... at the feet of my Lord 
 . . . seven times and seven times . . . Behold Milcilu 
 
 "Me/ash," the Hebrew " Moresheth but only " Khi " or " Hi." This would 
 
 Gath " (Micah i. 14). The modern name mean servant of the Good One." 
 
 is nearer to the Amorite than to the Adonizedek was the name of the King 
 
 Hebrew, having a guttural at the end; of Jerusalem killed by Joshua (x. 3). 
 
 and, as in other cases, the Amorite " z " It is to be remembered that many of 
 
 stands for a Hebrew " s." The site is the names in these letters are written, 
 
 south of Gath, and not far from La- not in syllables, but by ideograms. Ri- 
 
 chish, close to Beit Jibrin. badda's name is hardly ever spelled 
 
 7 The name of the King of Jerusalem syllabically, though it is rendered cer- 
 
 is rendered " Abdhiba " by Dr. Winck- tain by the cases in which it is so 
 
 ler, and " Abd Tobba " by Dr. Sayce. spelled. I am inclined, therefore, to 
 
 The second reading is possible in all suppose that we have to deal, not with 
 
 cases but one (B. 102), when the sign an unusual name, like Abdhiba or 
 
 used has not the syllabic value " Tob," Abdtobba, which is unknown in his- 
 
264 THE TELL AMARNA TABLETS 
 
 is not ria from the sons of Labaya, and from the sons of 
 Arzaya, as to their desire of the King's land for themselves. 
 A ruling man who makes demand thereof, why has he not 
 asked it of the King ? Lo ! Milcilu and Takanu have desired 
 the doing thereof. Lo ! he has marched to it. Not having de- 
 sired to strive ..." The lower half of the front is here 
 lost, and the rest is on the back. 
 
 " So now, failing those who were chiefs of the garrison of 
 the King, let me fly to the King. 8 Truly Ben Piru (or Ben 
 Carru) has fled his being led captive by my destroyers, he goes 
 from the city 'Azati (Gaza) : let him remind the King in his 
 presence of a garrison to guard the land. All the King's land 
 is rebellious. Yagu Balaam is sent, and let the King's land 
 know from the King's scribe . . . Thus says Adonizedek 
 thy servant . . . the messages." 
 
 102 B. — " To the King my Lord is mourning thus this 
 Adonizedek thy servant. At the feet of my Lord, of the King, 
 seven times and seven times I bow. What shall I ask of the 
 King my Lord? They have prevailed, they have (taken the 
 fortress of Jericho 9 ) they who have gathered against the King 
 of Kings, which Adonizedek has explained to the King his 
 Lord. Behold, as to me, my father is not and my army is not. 10 
 The tribe that has ground me in this place is very rebellious 
 to the King, the same is struggling with me for the house of 
 my father. Why has the tribe sinned against the King my 
 Lord? Behold O King my Lord arise! I say to the Paka 
 (resident) of the King my Lord, ' Why should you tremble be- 
 fore the chief of the 'Abiri 1 (Hebrews) and the rulers fear 
 
 tory, but with the name of Joshua's ing this interval, apparently, that these 
 
 contemporary, spelled " us "=" Adoni " Jerusalem letters were written. 
 
 (" Lord "), and " khi "x" ba," " good 9 The sign is unusual. The words are 
 
 do " = " zedec " (" justice "). There " icalu, ca-ar (Irhu) zabbatu," or per- 
 
 must, however, always be some doubt haps icalu-ca ar(unu) zabbatu." The 
 
 as to personal names, unless checked latter would mean " They prevail over 
 
 by variant readings. thee; they have been swift to seize." 
 
 8 Adonizedek is meditating flight. His 10 I have no father and no army." 
 
 letters speak of a raid on Gezer, As- It either means this or " Have I no 
 
 calon, and as far as Lachish, after the father and no friend? " It might refer 
 
 taking of Ajalon by the Hebrews, but to his father's death, or to the King of 
 
 they say nothing of Makkedah. From Egypt not being his father and friend, 
 
 the book of Joshua we learn that after Dr. Sayce renders " neither father nor 
 
 the battle of Aialon the Hebrews pur- mother" ("sal urn" for "rag um "); 
 
 sued to Azekah, perhaps the ruin of but it is very unusual for orientals to 
 
 Zak, east of Gaza, and to Makkedah refer to their female relations or wives, 
 
 (x. 11), and then returned to Gilgal (15). though in the case of the King of Ac- 
 
 An interval of unstated duration oc- cho (95 B.) the writer speaks of his 
 
 curred, while the five kings, Adonize- wife; but this is for a special reason 
 
 dek, Japhia, Hoham, Piram, and Debir (see also 104 B.). 
 
 (ver. 3), fled to Makkedah, where they x " 'Abiri." This is read by others 
 
 were found hid in a cave. It was dur- " Habiri " (" allies ") ; but the political 
 
SOUTHERN PALESTINE 265 
 
 the end? So now they must send from the presence of the 
 King my Lord.' Behold I say that the land of the King my 
 Lord is ruined. So now they must send to the King my Lord, 
 and let the King my Lord know this ; behold the King my Lord 
 has placed a garrison to stop the way . . . (Bel'amu or 
 Yankhamu?) ... of kings . . . chiefs of the gar- 
 rison . . . the king as master to his land . . . as to 
 his land she has rebelled, the (lands) of the King my Lord — 
 the whole of it. Ilimelec 2 cuts off all the King's land. And 
 let one warn the King as to his land. I myself speak pleading 
 with the King my Lord and (for once?) let the King my Lord 
 behold the entreaties. And the wars are mighty against me, 
 and (I am not receiving any pledge?) from the King my 
 Lord. And let an order return from the King (my Lord). 
 Whether will he not order chiefs for garrison? And let him 
 be kind, and let the King my Lord regard the entreaties. This 
 tribe behold O King my Lord has risen up. Lo the Paka they 
 have expelled. I say the lands of the King my Lord are ruined. 
 Dost not thou hear this same of me ? They have destroyed all 
 the rulers. There is no ruler now O King my Lord. Let the 
 King give his countenance to the chiefs ; and whether shall the 
 chiefs of the Egyptian soldiers (pit at i) remain at rest? They 
 have lingered O King my Lord. The lands are failing to the 
 King my Lord. The Hebrew chiefs plunder all the King's 
 lands. Since the chiefs of the Egyptian soldiers (pitati) have 
 gone away quitting the lands this year O King my Lord, and 
 since there is no chief of the Egyptian soldiers (pitati) there 
 
 circumstances do not agree with this Seir (Edom) in one letter (B. 104), and 
 explanation, and the sign is used to have left their pastures (B. 103), and 
 throughout the letters for the guttural are probably the " desert people " of 
 " 'Ain " (as, for instance, in the name the Gezer letter (51 B. M.). Their ac- 
 of Azzah or Gaza). There is no men- tions are those recorded of Joshua's 
 tion in the southern letters of Aziru, first campaign, and the date agrees, as 
 Abdasherah, Aitugama, or any of the does also the notice in the letters of 
 northern allies; and the sign for " al- Jabin, Japhia, and Adonizedek, the con- 
 lies" or " helpers " in the northern temporaries of Joshua. Another sug- 
 letters is quite different. On the other gestion has been that they were He- 
 hand, the 'Abiri are never mentioned, bronites; but in such case the "n" 
 except in the south, near Jerusalem. would not be absent, and the sign for 
 They are called people of the " blood " city would no doubt occur. They have 
 or ' tribe " of the 'Abiri (B. 106), and also been supposed to be Babylonians, 
 of the " land " of the 'Abiri (B. 199), but this is indirect contradiction to the 
 showing that the term is derived from relations noticed in the letters between 
 the 'Abarim, or mountains east of Jor- Egypt and Babylon at this time, 
 dan. The Abiru chiefs are mentioned 2 Ilimelec is a name found in the 
 in the singular (B. 102, 104), and none Bible (Ruth i. 2; ii. 1) as the name of 
 of these facts can be reconciled with the Ruth's father-in-law, a native of Beth- 
 view that they were " allies." They lehem, in the time of the Judges. It is 
 are distinctly said to have come from therefore a Hebrew name. 
 
266 THE TELL AMARNA TABLETS 
 
 is ruin to the lands of the King my Lord. They have . . . 
 O King my Lord, and Adonizedek (is) dust . . . mes- 
 sages (are asked?) of the King my Lord, there is destruction 
 by the foe of the lands of the King my Lord." 
 
 This letter, like others, clearly indicates a withdrawal of the 
 Egyptian troops shortly before the appearance of the He- 
 brews. 
 
 1 06 B. — The salutation is broken, but is the same as before 
 — from Adonizedek. The text continues: "... which 
 have done for me Milcilu, and Suardata 3 for the land of the 
 King my Lord. They have hired soldiers of the city of Gezer, 
 soldiers of the city Givti* and soldiers of the city Kielti. 5 
 They have gone out to (or seized) the city of Rubute* The 
 King's land rebels to the chiefs of the Hebrews, and now 
 against this capital city U-ru-sa-lim (Jerusalem) the city 
 called Beth Baalath, 1 a neighbor of the city of the King — has 
 rebelled, to delay the chiefs of the city of Kielti. Let the King 
 hear as to Adonizedek; and will not he order Egyptian 
 soldiers (pitati), and shall not the King's land turn to the 
 King? And because there are no Egyptian soldiers (pitati) 
 the King's land has rebelled to the chiefs of the tribe of the 
 Hebrews. They have demanded to dwell in the same with me. 
 They have gone out against (or seized) Milcilu . . . 
 and the city . . . And let the King do justice to (or 
 purify) his land." 
 
 104 B. — The same salutation from Adonizedek. He con- 
 tinues : " Lo ! the King my Lord has established his law from 
 the (rising?) of the Sun to the going down of the Sun. He is 
 a flatterer who deceives as to me. Lo ! am not I a ruler my- 
 self, a man allied to the King my Lord ? Lo ! I myself am a 
 
 8 Milcilu was the King of Gezer, and 8 Rubute is Rabbah of Judah, now 
 
 Suardata of Keilah; his letters follow. the ruin Rubba, in the same district, 
 
 This represents the league of kings be- four miles east of Beit Jibrin (Josh. xv. 
 
 fore the battle of Ajalon. 60). 
 
 * Givti is probably one of the Gibeahs, 7 " Beth Baalath " is probably Baal- 
 
 perhaps Gibeah of Judah, now Jeb'a, ath of Judah, the old name of Kirjath 
 
 southwest of Jerusalem, in the direction Jearim, now Erma, in the Valley of 
 
 of Keilah (Josh. xv. 57), eight miles Sorek. The word " gur " may either 
 
 west of Bethlehem; unless we should mean that the city was "near" Jerusa- 
 
 read Gimtzi, in which case it would be lem, or that it had been an ally of 
 
 Gimzu (2 Chron. xxviii. 18), now Jimzu, Jerusalem. It is clear that if the forces 
 
 east of Lydda, and north of Gezer. The of the lowlands were marching to assist 
 
 former reading seems the better (see Jerusalem by the highway, past Kirjath 
 
 199 B.). Jearim, the revolt of that town would 
 
 6 " Kielti " is " Keilah " (Josh. xv. delay the forces from Gezer, which 
 
 44), now Kilah, east of the Valley of would naturally take that route. 
 Elah, in the direction of Hebron. 
 
SOUTHERN PALESTINE 267 
 
 good chief of the King, and I have sent tribute to the King. 
 There is no chief to join me, and my friends (or army) fail; 
 they have been fighting for the King mightily. I remain 
 . . . in this Beth Amilla 8 . . . from before me thir- 
 teen ... I am giving ten slaves . . . Snuta the 
 King's Paka (resident) takes charge from before me of twenty- 
 one slave women. Twenty chiefs who remain trusty to my 
 hand Suuta has led away to the King my Lord, 9 which the 
 King advises to his country. The whole of the King's country, 
 which is seized from me, is ruined. They have fought against 
 me as far as the lands of Seeri (Seir) 10 as far as the city Givti 
 Kirmil (Gibeah of Carmel?). 1 They have banded together 
 against all the chiefs of the governments, and they have fought 
 with me. Behold I, the chief of the lords (or of the Amorites), 
 am breaking to pieces, 2 and the King my Lord does not regard 
 entreaties, while they have fought against me (unceasingly?). 
 Behold array O mighty King a fleet in the midst of the sea. 
 Thou shalt march to our land, the land of Nahrima and the 
 land of Cazib, and behold these are fortresses of the King. 3 
 Thou shalt march against the chieftains of the Hebrew. There 
 is not a single ruler for the King my Lord. They have de- 
 stroyed all. Lo Tuurbazu* (is slaughtered? . . .) : in the 
 great pass of the city of Ziluu 5 they have bowed down. Be- 
 
 8 " Beth Amilla " is evidently the having come by sea to Ascalon or Gaza, 
 " Beth ham Millo " of the Bible (2 are to march to Jerusalem by the Val- 
 Sam. v. 9); " house of the chief," as ley of Elah, the highway by which the 
 we now know. It was the royal palace Philistines came up against Saul. " Ca- 
 in the lower city (Akra), north of Zion. zib " (" Chezib ") is in this valley, now 
 There was also a Millo in Shechem 'Ain Kezbeh; and north of it is a valley 
 (Judges ix. 6, 20), evidently the palace with the unique name " Naheir " (" the 
 of that city. little river "). The road becomes diffi- 
 
 9 When Adonizedek sent away his cult when the Valley of Elah turns to 
 women he was preparing for his own the south, which is alluded to in the 
 flight, by the advice, it would seem, of next letter (B. 103). (For Chezib see 
 Egypt. The Egyptian resident also re- also 73 B. M.) 
 
 tired. Suta has already been mentioned * " Tu-ur ba-zu " appears to be spelled 
 
 as an Egyptian official in the north (48 phonetically, but does not sound like a 
 
 B.) ; he is also mentioned in a letter Semitic name. If it were taken as an 
 
 from Babylon (4 B. M.), and by the ideogram it might be rendered " Ben 
 
 King of Accho, who was a contemporary Zicaru." 
 
 01 Neboyapiza and of Aziru (95 B.), 6 " Zelah " has been proposed (Heb. 
 
 which with other indications shows that " Zel'a "), but the final sign does Tiot 
 
 Aziru's revolt was contemporary with seem to be used to represent the 
 
 the Hebrew invasion — at least, within a " 'Ain." There were two Zelahs, one 
 
 few years. being Petra, the other north of Jerusa- 
 
 10 This shows the enemy as coming lem (now probably the ruin of Salah) ; 
 from Mount Seir or Edom. it appears to me more probable that 
 
 1 This " Givti " would seem to be one Shiloh is intended. The Amorite " z " 
 of the Gibeahs, unless we should read or " s " occasionally stands for a 
 " Gimtzi " as before. Hebrew " sh "; and the modern name 
 
 2 Perhaps this is capable of being ren- " Seilun " has always presented the 
 dered, " I am breaking to pieces; the difficulty that the " s " is not the proper 
 chief is becoming master." representative of the Hebrew " sh." 
 
 * What is meant is that the Egyptians, Perhaps, as in other cases, the peasant 
 
2 68 THE TELL AMARNA TABLETS 
 
 hold Zimridi of the city of Lac Irish. The slaves have subjected 
 him ; they have done as they chose 6 . . . The region of 
 Rimmon 7 laments: slaughter (is) in the midst . . . the 
 fort of Zilu is overthrown ... let the King take heed 
 . . . let the King give his countenance to . . . 
 Egyptian soldiers (pitati) to the land . . . Since there 
 are no Egyptian soldiers (pitati) in this same year destruction 
 has destroyed the people of all the lands of the King my Lord. 
 Do not they say to the face of the King my Lord, ' Behold the 
 land of the King my Lord has been ruined, and all the rulers 
 have been slain, within this same year/ Will the King not 
 order his Pakaf And let the fleet come to me as helpers, and 
 let them take care of the port (with the King commanding?) 
 . . . (to) the scribe of the King my Lord, (lo!) Adoni- 
 zedek is his servant, at his feet (he bows). Translate the mes- 
 sages now to the King. I am thy . . . myself." 
 
 103 B. — The salutation is much broken, but part of the 
 name of Adonizedek is left. It then speaks of messages, and 
 continues : " Let him know that they have fought all the lands 
 that have been at peace with me; and let me warn the King 
 as to his land. Lo ! the land of the city of Gezer, and the land 
 of the city of Ascalon, and the land of the city of (Lachish?) 
 they have given (or settled) for themselves. Corn and oil (or 
 fruit), and all things, this race has altogether gathered. And 
 let me warn the King as to Egyptian soldiers (pitati). Will 
 not he order Egyptian soldiers (pitati) against the chiefs who 
 have done wrong to the King my Lord? Since within this 
 year the Egyptian soldiers (pitati) have gone away, and quit 
 the lands, the ruler of the King my Lord — since there were 
 no Egyptian soldiers — (pitati) is brought to naught. Yea and 
 the rulers of the King . . . Behold the land of the city of 
 Jerusalem* No man is my subject. No people is subject to 
 me. His tribe is arrayed (or prepared). They are not subject 
 
 pronunciation represents the Amorite lim," showing that the usual explana- 
 
 rather than the Hebrew sound. Shiloh tion, " city of peace," is probable. It 
 
 is remarkable for the great pass it com- has been proposed to translate " city 
 
 mands. of the god Salim," a deity who is not 
 
 "There was a siege of Lachish by known otherwise; but in these letters 
 
 Joshua (Josh. x. 33). the names of gods have the prefix an 
 
 7 Rimmon is probably the Rimmon of (" deity "), which does not occur in 
 Benjamin, not far south of Shiloh, now any instance in the name of the city. 
 the village of Rummon (Judges xx. 45, The word " salim " for " peace " has 
 etc.). just been used in the letter, and occurs 
 
 8 The name spelled in other cases elsewhere in these letters. 
 " U-ru-sa-lim " is here spelled " Uru-sa- 
 
SOUTHERN PALESTINE 269 
 
 to me. Lo ! my desire is the same as the desire of Milcilu and 
 the desire of the sons of Labaya, that the chiefs of the Hebrews 
 be subject to the King's land. Lo ! the King my Lord will be 
 just to me, because the chiefs are sorcerers. 9 Let the King 
 ask his Pakas (or let one ask of the King's Pakas). Lo he 
 is strong, very (determined?) and (men) have feared. The 
 sinful fort (or camp) is very arrogant. They have burst forth 
 from their pasture (or border) and ... to the land of 
 the habitation of the people (night?) . . . Will not there 
 be sent from the land (of Egypt?) . . . (soldiers?): 
 thou shalt come up with ... let the servants be defended 
 . . . to them. The tribe is pouring out . . . lands 
 from the city of As (colon). Let the King ask about them. 
 Plenty of corn, plenty of fruit (or oil), plenty . . . Up 
 to the province of my Lord Pauru 10 the King's Paka for the 
 land of the city of Jerusalem my foe is rebelling. Up to the 
 chiefs of the garrison this chief has surged up. Let the King's 
 (foe) perish by the King . . . for me my foe . . . 
 revolted from me. Do not desert this . . . send me a 
 chief of garrison — a Paka of the King, despatched to this 
 thy people. (The women?) are despatched 1 to the King my 
 Lord (with) men who have been upright. Four messengers 2 
 . . . to go out. The chiefs of the fort (or camp) are 
 closing the roads of the pass . . . the tribe who have 
 caused the destruction of the city of Ajalon. 3 Let this be 
 known to the King my Lord. Have not I shown the people 
 despatched a road for the King, though it is not easy ? 4 Lo ! 
 the King my Lord has established his law in the land of the 
 city of Jerusalem forever, and is not the desertion of the lands 
 of the city of Jerusalem manifest ? To the scribe of the King 
 
 9 " Casipi." It has been read " Casia " 2 There had been four previous letters, 
 (" Cushites "), but the word before is agreeing with my arrangement. 
 
 in the plural, and the plural could not 3 Ajalon (now Yalo) is at the foot of 
 e»:d in " a." Any great success is still the Bethhoron Pass, where the battle 
 attributed to sorcery in the East. It against the five kings occurred. The 
 may, however, only mean " malicious," women were apparently sent away be- 
 according to its use in Hebrew. fore the battle of Ajalon, after which 
 
 10 There was an Egyptian known to the easiest road to the plains, by Beth- 
 history who bore the name of Paur horon and Ajalon, was closed. The 
 (Brugsch, " Hist." i. p. 462) ; he was a flight of Adonizedek took place, accord- 
 governor in Nubia, somewhat later than ing to the Biblical account, after the 
 the present events. The name, how- battle of Ajalon, while Joshua was at 
 ever, must have been common, since Gilgal, where the news was brought. 
 
 " Paur " stands for " Paka " in some * This appears to be the meaning, and 
 
 cases. It has been already explained refers to the road, mentioned in the last 
 
 as an Egyptian word. letter, by the Valley of Elah — less easy 
 
 1 The participle is feminine. than that by Ajalon. 
 
270 THE TELL AMARNA TABLETS 
 
 my Lord this lamentation thus (speaks) Adonizedek thy ser- 
 vant — the afflicted. Translate the messages well to the King 
 my Lord. O, scribe of the King my Lord (I am) afflicted, 
 greatly am I afflicted. And thou shalt perform the desire of 
 our people before the chiefs of the land of Cush 5 (Casi). 
 Truly is not there slaughter with us? Thou shalt make it 
 . . . clear to the chiefs of the land of Cush (Casi) . . . 
 midst of my land the people to take . . . the King to 
 . . . seven times and seven times . . . my Lord to 
 me . . . " 
 
 199 B. appears to be from Adonizedek, and speaks of 
 Jerusalem. Only the lower third of the tablet remains. The 
 clay is different to that of the preceding, and it may have been 
 written after the city was left. 
 
 " And lo now ! the city of Jerusalem when these went away 
 from the land (was) faithful to the King. Lo! the city of 
 Gaza has remained to the King. Behold the land of Harti 
 Cirmiel 6 belonging to Takanu and the men of the city Givti, 7 
 they have bowed down, going away from the land quietly. 
 And truly we do so (or but whether do we do so?). Behold 
 Labaya I 8 and the land Salabimi 9 are inhabited by the He- 
 brew chiefs. Milcilu has sent for (tribute?) 10 and the fellows 
 (say) ' Have we not indeed dwelt in (or spoiled?) this land? ' 
 They are adjudging all that they desire to the men of the city 
 of Keilah. And truly we are leaving the city of Jerusalem. 
 The chiefs of the garrison have left — without an order — 
 through the wastings of this fellow whom I fear. These 
 march to Addasi. 1 He has remained in his land (or camp) 
 in the city of Gaza . . . (women?) ... to the land 
 of Egypt ..." 
 
 This letter was written apparently after the defeat of Ajalon, 
 
 B " Casi," or Cush, as in Egyptian 8 " Labaya " may mean, according to 
 
 records, appears to mean upper Egypt. a common form of expression, the land 
 
 See what has been said as to this name of Labaya. 
 
 in Ribadda's letter (61 B.). •" Salabimi," Shaalbim (Judges i. 35; 
 
 8 " Harti Cirmiel " is evidently Hareth 1 Kings iv. 9) or Shaalabbin (Josh. xix. 
 
 Carmel, representing the Hebron coun- 42), is probably Selbit, lying southeast 
 
 try from Hareth (Kharas). on the north- of Lydda, near Ajalon. 
 
 west, above the Valley of Elah, to Car- 10 In Judges i. 35 we read of the Amor- 
 
 mel of Judah on the southeast. This ites remaining in this district, 
 
 would agree with placing Givti at 1 This name may be read various 
 
 Jeb'a. ways, as " Addamaru " or " Abu Ama- 
 
 7 Apparently the southern Gibeah of ru." Perhaps the name " Ithamar " 
 
 Judah, mentioned before (106 B.). Dr. may be compared (Exod. vi. 23; xxviii. 
 
 Sayce reads Gath, but when Gath is 1). See also Yabitiri of Joppa (Abia- 
 
 mentioned it is called Giti (154 B.). ther?). 
 
SOUTHERN PALESTINE 271 
 
 perhaps from Makkedah, where the kings hid in the cave. It 
 is clear from this correspondence that when they fled, after 
 sending away their harems, the intention was to reach Egypt. 
 Gaza is not mentioned as taken by Joshua, and it was here that 
 they expected to find safety. 
 
 Suyardata' s Letters from {Keilah?) 2 
 
 69 B. M. — " To the King my Lord my God my Sun by 
 letter thus (says) Suyardata thy servant, the dust of thy feet. 
 At the feet of the King my Lord my God my Sun seven times 
 and seven times I bow. The message which is sent by the King 
 my Lord the Sun from heaven (has come?). His order shall 
 be done for the King my Lord the Sun from heaven." 
 
 67 B. M.— Is a broken letter. It appears to begin as follows : 
 "To the King my Lord thus (says) this Suyardata thy ser- 
 vant: at the feet of the King my Lord seven times and seven 
 times this soul and this body bow. An announcement to the 
 King my Lord that I am causing one to make to bring all the 
 soldiers of the King my Lord ; and now this Ra 3 the overseer, 
 my prince, has caused the countries of the King my Lord to be 
 stripped. I am sending them to the King; to (inform my- 
 self?) of the King, I am sending to the King my Lord. Let 
 him know this. Who are we ... of the King my Lord 
 to the hands . . . it is ruled. At the feet of the King 
 my Lord seven times and seven times I bow." 
 
 100 B. — " ... to the King my Lord . . . my Sun 
 . . . letter thus (says) Suyardata thy servant, the dust of 
 thy feet: at the feet of the King my Lord my God my Sun 
 seven times seven times I bow. O King (the message?) is 
 despatched by me, as to there having been made a war. With 
 the city of Cielti (Keilah) I am warring. 4 My chief city has 
 
 2 The only difficulty in identifying this * This quarrel between the King of 
 placv " Ci el-ti," with Keilah lies in Jerusalem, the King of Makkedah, and 
 the spelling with " Caph " instead of the King of Keilah is probably early, 
 " Koph." The name contains the re- before the appearance of the Hebrews; 
 quired guttural found in the Hebrew; for Adonizedek says that the sons of La- 
 this has disappeared from the modern baya (103 B.) were his contemporaries 
 name, " Kilah." The sign for " Ki " at that time, and Suyardata becomes his 
 does not seem to be used in these let- ally (106 B.) in presence of the common 
 ters; and there are several other in- danger. If "behind" means to the 
 stances of confusion of the two letters, west (the front being always the east), 
 as when " Ka " is written for " Ca " the attack was from the Valley of Elah. 
 (" thee ") in a few cases. Keilah has very rough mountains on 
 
 3 " Ra " is apparently an Egyptian the east, and is easily reached on the 
 name. The order for withdrawal of the west. 
 
 troops appears to have arrived. 
 
27a THE TELL AMARNA TABLETS 
 
 gathered and has turned to me: against which has sent Adoni- 
 zcdck who is greedy of silver — against the chiefs of the city 
 of Keilah. And they have marched on me behind (or to the 
 west of) me. And know O King my Lord lo! he is march- 
 ing — Adonizedek — to remove my city from my hands. Let 
 the King ask if he is marching — this chief ; and if there is one 
 ox or a beast before him. 5 And Labaya has deserted his faith. 
 The weak (or the gate) he is marching against we have suc- 
 cored. But now Labaya is with Adonizedek. I march to a 
 city of my brethren . . . Know O King as to his servant. 
 Order thou this my desire. And do they not gather? They 
 have put all to shame. The news (is true?) : let there be an 
 order of the King for his servant." 
 
 107 B. — Begins with the same salutation from Suyardata. 
 It is much injured, but the following words are clear : " Know 
 O King my Lord lo ! his land has ... the city of Keilah 
 . . . against me, chiefs . . . the . . . our ruler 
 . . . and truly we . . . against them; and truly we 
 guide the friendly chiefs from the land of the King my Lord." 
 
 It seems from this that the previous letter brought assistance 
 to the writer. 
 
 68 B. M. — Perhaps earlier than the preceding ; reads : " To 
 the King my Lord my God my Sun thus (says) Suyardata thy 
 servant: seven and seven times this soul and this body bow. 
 Let the King my Lord learn. I am one (put to shame ?) . There 
 shall be Egyptian soldiers (pitati) despatched of the King my 
 Lord. I am hard pressed; and consider thou me (come out 
 to me ?) and I shall be established by the King my Lord." 
 
 101 B. — With the usual salutation is from Suyardata, and, 
 though broken, appears to read : " It is my desire to approach, 
 as taking refuge with the King my Lord. Who am I to re- 
 gard (being seen ?) ? Let me approach the King my Lord with 
 these things (articles) of silver — and the silver is pure. O 
 King my Lord Yankhamu (is) thy right hand; and I am 
 mourning for him, since, wholly having gone away, no 
 Egyptian soldiers (bitati) will come back to me from the King 
 my Lord. Let the King my Lord learn how thirty temples of 
 the gods he has put to shame — he who fights against me. I 
 am left alone. Mightily he has fought against . . . Give 
 
 5 The meaning seems to be that Adonizedek had seized the flocks and herds. 
 
SOUTHERN PALESTINE 273 
 
 me rest O King my Lord from his hand. The King my Lord 
 shall send Egyptian soldiers (bitati). Now Yankhamu also 
 has returned to the house of the King my Lord. He shall come 
 back — soldiers of the King my Lord with him. Mighty is he 
 who has fought against Suyardata and (men) fail." 
 
 The enemy must have been of another race to destroy the 
 temples. The letter is valuable because it shows that Yank- 
 hamu was a contemporary of Suyardata, who was a contem- 
 porary with Adonizedek, for Yankhamu was also contempo- 
 rary with Aziru, who was living about twenty years after the 
 death of Thothmes IV. 
 
 Letters of the Lady Basmath 
 
 137 B. — " To the King my Lord my God my Sun by letter 
 thus (says) the Lady whose name is Basniatu* thy handmaid. 
 At the feet of the King my Lord my God my Sun, seven times 
 seven times, I bow. Know O King my Lord behold! there 
 has been war in the land, and the land of the King my Lord 
 has been wearied by rebels, by men of blood. And know O 
 King as to his land, and know my foolishness (or disgrace). 
 Behold the men (or chiefs) of blood have sent to the city of 
 Ajalon, and to the city of Zar'a (Zorah), 7 and (this is) to show 
 that there is no place of refuge for the two sons of Milcilu; 
 and know O King my Lord this request." 
 
 138 B. — " To the King my Lord my God my Sun by letter 
 thus (says) the Lady whose name is Basmatu, thy handmaid, 
 the dust of thy feet, and at the feet of the King my Lord my 
 God my Sun seven times seven times I bow. Let the King 
 my Lord pluck his land from the hands of the men of blood. 
 Am not I tired marching to the town of Zabuba; and because 
 of not resting O King my Lord? " 
 
 There is only one place in Palestine called Zabuba ; it is the 
 Sububa of the fourteenth century, the modern Ezbuba, south 
 of Taanach, west of the plain of Esdraelon. Poor Basmath 
 had to go some sixty miles by road to reach it from her home. 
 
 6 " Basmath," meaning " balsam " or for her sons after her husband's death. 
 
 " sweet," was no doubt a common He had apparently been seized by the 
 
 woman's name. It occurs as the name Hebrews (106 B.). 
 
 of Ishmael's daughter whom Esau mar- 7 Zorah. now Sur'ah (Josh. xix. 41 ; 
 
 ried (Gen. xxxvi. 3, 4, 13), and as that Judges xiii. 2, etc.), was not far south 
 
 of one of Solomon's daughters (1 Kings of Ajalon, and near Gezer on the south- 
 
 iv. 15). She may have been the wife east, 
 of Milcilu, King of Gezer, and pleads 
 
 iS 
 
274 THE TELL AMARNA TABLETS 
 
 This interesting little letter, which shows she was not one of 
 the ladies sent to Egypt, though probably a person of im- 
 portance, seems perhaps to indicate that the central part of 
 the country, from which no appeals for help occur in the 
 letters, was undisturbed. The Amorite-Hittite league came 
 down to Bashan and to Tyre, but not apparently as far as 
 Accho. The Hebrews, on the other hand, coming from Seir, 
 are said to have gone as far north as Rimmon and Shiloh, but 
 were mainly fighting southward from Ajalon. Between the 
 two theatres of war lay the whole of Samaria and lower Gali- 
 lee, in which Basmath found a refuge. 
 
 Other Letters from the South of Palestine 
 
 136 B. — " To the King my Lord (my God?), the Sun from 
 heaven, by letter thus (says) Yamirdagan thy servant: at the 
 feet of the King my Lord seven times seven times I bow. 
 I hear the message of the King my Lord to me, and now I 
 will guard the city of the King my Lord till the coming of a 
 message of the King my Lord for me." 
 
 Comparing the name with that of Dagontacala of Ascalon, 
 it appears that this writer was probably a Philistine. 
 
 151 B. — A letter from the " Chief of the town Naziba" to 
 say he goes with his chariots and horses to meet the King's 
 soldiers. This place must, therefore, have been in or near the 
 plains. It may be the Nezib of the Bible (Josh. xv. 43), now 
 Beit Nasib, eight miles northwest of Hebron, close to Keilah. 
 The chariots could easily reach this vicinity from the plain, 
 by the broad flat highway of the Valley of Elah. 
 
 55 B. M. — With the usual salutation, Ben Addu, captain of 
 the King's horse, says : " Now they watch the land of the 
 King my Lord exceedingly. And who am I — a dog . . . 
 He will hear the messages of the King my Lord and of the 
 Ka-pa (for Pakaf) of the King my Lord. To (Sagiisi Khasi?) 
 . . . thus (says) Ben Addu: I bow at thy feet. All is fail- 
 ing. So now those who are our friends are fleeing to the 
 King ; will not he despatch . . . the road . . . Now 
 they guard the road : it is cleared for thee." 
 
 56 B. M. — The usual salutation from Ben Addu, of the city 
 of Pitazza; continues : " Now they guard the city, and land 
 of the King my Lord, the Sun from heaven : all that the King 
 
SOUTHERN PALESTINE 
 
 275 
 
 has said they watch — the allies. And the decree of the mes- 
 sage of the King my Lord Bel Anapa (Baal Anubis) the Paka 
 of the King my Lord has uttered. The King my Lord is 
 mighty as the Sun in heaven. Whom I but a dog, and shall 
 such a one not mind the message of the King my Lord the 
 Sun from heaven ? " 
 
 153 B. — From the same Ben Addu, of Pitazza, with the usual 
 salutation, and to the same effect as the preceding, but too 
 broken to read. 
 
 The only site which seems to be suggested by Pitazza is the 
 important ruin of Futeis, southeast of Gaza. It is near the 
 road to Egypt and in the plains. The letters probably refer 
 to arrangements for the flight of the kings of Jerusalem and 
 Gezer, or of their wives. 
 
 J J B. M. — A short broken letter by Satiya, who was ap- 
 parently chief of the city (or chief town) of Eni-Saam(si), which 
 is perhaps En-Shemesh, close to Zorah, in the Valley of Sorek, 
 now f Ain Shems. It is the Ir-Shemesh of the Bible (Josh, 
 xix. 41), otherwise Beth-Shemesh (Josh. xv. 10). Here, again, 
 we find an Egyptian station in an open valley, on one of the 
 main roads to Jerusalem. 
 
 133 B. — " To the King my Lord by letter thus (says) the 
 chief of Kanu thy servant: at the feet of the King my Lord 
 seven times and seven times I bow. Thou thyself hast sent 
 to me, to muster to meet the Egyptian soldiers (bitati) ; and 
 now I with my soldiers and with my chariots (am) in sight of 
 the soldiers of the King my Lord, as far as the place you will 
 march to." 
 
 This town cannot well be any of the Kanahs of Palestine, 
 since the word would then be " Kanatn." It is more probably 
 the important ruin Kanya, close to Rabbath of Judah, imme- 
 diately west of the Valley of Elah ; chariots would be possible 
 in this vicinity. 
 
r;6 THE TELL AMARNA TABLETS 
 
 Letters from Uncertain Sites 
 
 33 B. M. — " To the King my Lord by letter thus (says) 
 Abd Istar(?) 8 the King's servant. At the feet of the King 
 my Lord I bow, seven times at the feet of the King my Lord, 
 and seven more, both heart and body. And this is to show 
 the King my Lord how mightily he rights against me, and 
 destroys the rulers from the presence of the King my Lord ; 
 and the great King shall give orders for my defenders. More- 
 over, it sends messages to the King my Lord as to me, and I 
 shall hear all the messages of the King my Lord. I will listen. 
 Now ten women (concubines?) I am retaining." 
 
 Perhaps these were some of the ladies on their way to Egypt : 
 " tumiki " seems to come from the root " waniak," an Arabic 
 root meaning " to love." The Amorite words with an initial 
 " van " are nearer to Arabic than to Hebrew or Aramaic. One 
 of the commonest is " uras," " to desire " or " ask," whence 
 one of the names of Istar, the goddess of desire. 
 
 34 B. M. — Is a short letter broken at the end; it merely 
 acknowledges a message, and is from Abd Astati. There was 
 a deity As, or Ast, apparently of Egyptian origin. 
 
 60 B. M. — " To the King my Lord my Sun my God thus 
 Mayaya." The important part of this short letter is broken, 
 but it appears to say : " Have not they devoured Yankhamu 
 . . . this conquest of all the lands from men of blood, and 
 the devouring of thy land." 
 
 65 B. M. — (Sibtiadduf) writes as a servant of the King with 
 the usual salutations, and has heard the message. " Behold 
 what Yankhamu (says). I am a faithful servant at the foot 
 of the King. Let the King my Lord know it. I guard much 
 the King's city which is with me." 
 
 147 B. — From (Khizirif), the King's servant. He will meet 
 the soldiers, and has received a message from Maya about a 
 tax. 
 
 148 B. — Ruzbanya, of Taruna, is a servant of the King. The 
 letter is broken. He was of old a servant of the King. 
 
 150 B. — From Nurtu . . . He listens to the Paka, and 
 will fortify until the King comes to his tribe. He fills a good- 
 sized tablet, without giving any information of interest. 
 
 8 This name cannot be identified, as dasherah, since " Ashtoreth " and 
 has been proposed, with that of Ab- " Asherah " are different words. 
 
SOUTHERN PALESTINE 277 
 
 76 B. M. — Zidriyara writes, with the usual compliments, to 
 acknowledge a message. 
 
 141 B. — Zidriyara is faithful, as of old, and a friend of the 
 rulers, and listens to all the King's messages. 
 
 140 B. — Zidriyara hears the message of the King, whose 
 servant he is — " the Sun from among the Heavenly Gods who 
 has spoken " — and he will not neglect the messages of the 
 King his lord, or of the Paka who is established with him. 
 
 135 B. — Apparently without a name. He is only a dog, 
 but will march with chariots and horses to meet the Egyptian 
 soldiers (bitati). 
 
 130 B. — Sutarnatnu, of his city Zicaruena, 9 bows to the King. 
 He asks for soldiers of garrison, as they are obstructing the 
 district of the King's land near him. Probably the site is the 
 present village Dhikerm, near Gath on the south, which was 
 the Caphar Dikerin of the Talmud (Tal. Jer. " Taanith," iv. 8), 
 in the region of Daroma (now Deiran), near Ekron (see Ekha 
 ii. 2). He asks for soldiers. 
 
 131 B. — Samuaddu, of the town of Sama'tina, listens to all the 
 King's messages. Perhaps Sammunieh, an ancient and im- 
 portant ruin immediately east of Kirjath Jearim ('Erma), on 
 the way to Jerusalem, by the Valley of Sorek, is the place 
 intended. 
 
 Nos. 79, 80, 81 B. M. are short and broken letters, which 
 appear only to acknowledge messages received. No. 80 is 
 from a certain Nebo . . . ; in No. 79 there appears to be 
 no personal name, and in No. 81 it is destroyed. 
 
 The names of these villages establish a regular chain of 
 posts from Gaza, by Lachish, to the valleys of Sorek and Elah, 
 which seem to have been the most eastern parts of the country 
 in which chariots were to be found. There is no mention of 
 chariots at Jerusalem, or at any village which was not acces- 
 sible by a flat valley-road. By these posts communication was 
 kept up, it would seem, with Jerusalem ; and the messengers 
 probably travelled by this route, avoiding Ajalon. It was by 
 this route that Adonizedek proposed that Amenophis should 
 come up to help him. Whether any such expedition was at- 
 
 8 If it is to be read simply as a syllab- here supposed " huna " to come from 
 
 ic name, it would be perhaps " Musi- the root " hana " (Heb. " hanah "), 
 
 huna." There is a " Mes-hah " (" place " to inhabit." 
 of unction ") in lower Galilee. I have 
 
278 THE TELL AMARNA TABLETS 
 
 tempted, none of the letters seem to indicate. The troops 
 had been withdrawn, and the Egyptian policy seems to have 
 been to call out the native levies of the Amorite charioteers. 
 Perhaps, when the five kings had been killed at Makkedah, 
 no further steps were taken, but the lowlands remained un- 
 conquered till the time of Samuel and David. Even in Solo- 
 mon's time Gezer was only received as the dower of the daugh- 
 ter of the Pharaoh (i Kings ix. 16) who had burned the place 
 and killed its Canaanite population. In Judges we read that 
 Judah " could not drive out the inhabitants of the Shephelah 
 (or lowlands) because they had chariots of iron " (i. 19). The 
 coast road was still open when Dusratta was writing to his 
 son-in-law Amenophis IV twenty years later; and all lower 
 Galilee was, for some few years, with Philistia and Syria, re- 
 conquered by Rameses II, who, however, never entered the 
 Judaean mountains. 
 
 This concludes the sum of 176 letters from Palestine, the 
 translation of which has occupied me for nearly two years. I 
 have no doubt that it may be improved upon in detail ; but the 
 general results seem to be too well corroborated, by compari- 
 son of the numerous epistles, which throw light on one another, 
 to admit of any very important changes. 
 
ROYAL LETTERS 27$ 
 
 ROYAL LETTERS 
 
 Dusratta's Letters 
 
 NO. 9 B. M. — "To Neb-mat-ra (Amenophis III) King 
 of Egypt my brother, by letter, thus Tuseratta x King 
 of Mitani 2 thy brother. I am at peace. Peace be 
 to thee; to Gilukhipa my sister be peace. To thy house, thy 
 wives, thy sons, thy lords, thy terrible army, thy horses, thy 
 chariots, and in thy land, be much peace. Since I have sat on 
 my father's throne, and have conquered. But (Pirkhif) made 
 a lawless command in my land, and smote his Lord; and be- 
 cause of these things, they have striven to right me, with who 
 so loved us well ; and because my land submitted to this lawless 
 order I was not afraid, but the chiefs who supported Artasu- 
 mara my brother, with all that were theirs, I slew. As thou 
 wast well with my father, and because of these things, I send 
 this. I say to you, as my brother hears, and will rejoice ; my 
 father loved thee, and thou therefore didst love my father; 
 and my father, as he saw this, gave thee my sister; and now 
 . . . as thou wast with my father. When my brother saw 
 these things, he brought all those in the land of the Hittites 
 as foes to my land; and Rimmon my Lord gave them to my 
 hand; and I slew him among them, so that not one returned 
 to his land. 3 Now I have sent thee a chariot with two horses, 
 a young man and a young woman, of the spoil of the land of 
 the Hittites. I have sent thee, as a present to my brother, 
 five chariots, and five yoke of horses; and as a present to 
 Gilukhipa* my sister, I have sent her (trinkets?) of gold, a 
 pair of gold earrings, and ... of gold, and goodly stones, 
 each(?). Now Gilia, a prudent man, and Tunipripi, 5 I send 
 to my brother ; speedily let him reply to me ; so I shall hear my 
 brotiier's salutation, and shall rejoice. Let my brother wish 
 
 1 " Tuser Atta," a Mongol name, and the " Land of the Minyans." (See 
 
 " father of conquest." " Arta Sumara " 27 B.) 
 
 appears to mean " destroying hero." s The Hittites clearly did not live in 
 
 2 " Mitani " or Matiene (Herod, i. 72, Matiene, but in the adjacent country 
 
 189, 202; iii. 94; v. 49, 52; vii. 72) ex- of northern Syria. 
 
 tended from the sources of the Araxes * " Gilukhipa," a Mongol name, " pos- 
 
 to the Halys River, and thus included sessing glory." 
 
 all Armenia west of Lake Van: other B " Gilia " and " Tunipripi," Mongol 
 
 names for the region were, the " Land names, " glorious " and very relia- 
 
 of Khani Rabbe " (or Khani Rabbatu) ble." 
 
aSo THE TELL AMARNA TABLETS 
 
 me well; and let my brother send envoys: so my brother's 
 salutation shall come to me, and I shall hear." 6 
 
 22 B. — The salutation calls Amenophis III his " kinsman," 
 but does not name his sister. 
 
 "Mani my brother's envoy has come to honor me: to take 
 my brother's wife the Queen of Egypt; 7 and I received the 
 letter that came: I learned the declaration of his (order?). 
 My heart has been much gladdened by my brother's message, 
 as my brother will see; and it rejoiced that day exceeding 
 much: that day and night they made (rejoicings?). 
 
 " And, my brother, all the message that Mani came to bring 
 has been performed. This same year behold, my brother, I will 
 . . . his wife, the Queen of Egypt, and I will send 
 . . . hence forth the land of Khanirabbe and the land of 
 Egypt. And because of these things that Mani has spoken, I 
 send back, my brother, Gilia and Mani with speed, to . . . 
 these things ; and let not my brother blame them ... as 
 to delay in being despatched ; for there was no delay to . . . 
 for my brother's wife ; and lo ! delay is ... In the sixth 
 month I have sent Gilia my envoy, and Mani my brother's 
 envoy : I will send my brother's wife to my brother. So may 
 I star the Lady of Ladies my Goddess, and Amanu 8 my 
 brother's God, give peace ... I have sent to my brother ; 
 and my brother as . . . increased his (love?) very much, 
 and ... as the heart of my brother was satisfied; and 
 . . . (for our children?) my brother . . . more than 
 before ... I have despatched Khai, my brother, trust- 
 ing his . . . and I give the letter to his hands . . . 
 and let him bear his message ... I have sent . . . 
 going to my brother . . . my brother, are not his 
 soldiers ..." 
 
 The next five lines referring to the wife are too broken to 
 read. The back of the tablet continues: 
 
 "... which my brother sent ... all that my 
 brother has caused to be collected ... in presence of 
 all of them they have been (given?) us . . . all these 
 things, beyond expectation thereof, and the gold . . . 
 which they have paid — and he has indeed lavished very much 
 
 • This may be dated late in the reign 7 Possibly Queen Teie or Thi. 
 
 of Amenophis III, as Dusratta survived e Amanu, the Egyptian god Amen, 
 
 him. 
 
ROYAL LETTERS 281 
 
 . . . them, any or all these things; was not the gold 
 . . . They say ' In the land of Egypt there is plenty more 
 gold for thee my brother, because he loves thee very much 
 . . . and will love (and being so?) is not there, behold, 
 anything needful, anything beside, from the land of Egypt 
 in addition ? So send to me, accordingly, him by whom these 
 are given, and there shall be no lack.' Thus indeed (said) I 
 ' As to anything (further ?) do not I say to your faces — He 
 loves me, and my land, exceeding much, does this King of 
 Egypt?' 
 
 " And my brother has taken me to his heart : all is as my 
 heart desired; and is it not understood; when he sends shall 
 not I hasten me for my brother : shall not I increase in long- 
 ing toward my brother: as my brother does also? Mani, my 
 brother's envoy, has brought my brother's . . . which 
 was with Mani. I have honored their . . . and I have 
 honored them very much. Now Mani will take this ; and my 
 brother we direct him to . . . how I have received from 
 him very much : he will tell my brother this, and my brother 
 will hear what we have done (as I have sent list of gifts of 
 this and that, and he shall not refuse it ?). 
 
 " And may my brother send untold gold ; and may my 
 father's power increase with me, as my brother has increased 
 my favor, as my brother has cherished me much, in the sight 
 of my country, in the sight of the whole of my brethren. May 
 Rimmon and Amann appoint that my brother's wishes be ever 
 fulfilled; and for myself, my brother, that my wishes may be 
 fulfilled, as men whom the Sun-God loves. And so now the 
 Gods shall indeed decree for us this prayer, ... we shall 
 join as friends forever. 
 
 " For my brother's present I have sent to my brother a 
 (double-edged weapon?) . . . and (?) of emeralds, and 
 pur' 3 gold . . . enclosed in a box, and ... of ala- 
 baster, and pure gold, for a box . . ." 
 
 21 B. — " To Amenophis III, the Great King, King of Egypt, 
 my brother, my kinsman 9 whom I love, and who loves me, by 
 
 9 The word " Khatanu " means any but the latter word would be " khamu," 
 kinsman by marriage, and " emu " is not " emu." Dusratta was the father- 
 still used generally of any " kinsman " in-law of Amenophis IV, but brother- 
 or even for " friend." Some have trans- in-law of Amenophis III. 
 lated " son-in-law " and " father-in-law," 
 
iSfl THE TELL AMARNA TABLETS 
 
 letter thus Dusratta, the Great King, King of Mitani, thy 
 brother, thy kinsman who also loves thee. I am at peace, etc. 
 
 " To my brother whom I love I have given his young wife. 10 
 May the Sun-God and Istar . . . her face. As my brother 
 desires : may . . . and may my brother rejoice, in the day 
 when . . . the Sun-God and the God . . . giving 
 joy to my noble brother, ... let them grant it to be 
 . . . and may my brother . . . forever. 
 
 " Mani my brother's envoy, and Khani 1 my brother's in- 
 terpreter, as you cause them to be sent, plenty of (provisions ?) 
 I shall give them . . . them much; as they performed 
 their orders I made all the people protect them. If they do 
 not may my Gods, and my brother's Gods, guard them. Now 
 I have sent Nahramani who is careful in my brother's affairs, 
 and I have sent (an ornament?) of precious stones — of 
 precious stones and gold, as a present to my brother ; and may 
 my brother be granted to live a hundred years." 
 
 8 B. M. — The salutation is the same as before, but the 
 writer's name is spelt " Tusratta " instead of Dusratta. The 
 letter is the best preserved in the whole collection. 
 
 " Since your forefathers were friendly with my forefathers, 
 thou therefore wast very greatly friendly with my father. So 
 you love me : we are zealous friends. Ten times more you in- 
 crease it than to my father. The heavenly Gods shall decree 
 that we shall be friends. May Rimmon my God, and Amanu, 
 so pronounce, even forever. 
 
 " And so my brother sent Mani his envoy. Thus indeed 
 my brother (said) ' Does not my brother's heart desire that 
 thy daughter (be) the wife of my young son 2 — as a princess 
 of Egypt ' and I spoke as to my intention about it ; and my 
 brother desiring that she should be made ready for Mani, anct 
 to show her, so he beheld her, and praised her much. And 
 may they lead her in peace into the land of my brother. May 
 Istar and Amanu make her agreeable to my brother's heart. 
 
 " Gilia, my envoy, set forth my brother's message before 
 
 " " Binti," not " Bintiya " (" my 2 " Assat mariya elme," or perhaps 
 
 daughter "). The word " Bint " is still " Assutti elme " (" in marriage to the 
 
 used generally for " a young woman." youth "). There is no statement that 
 
 Perhaps Queen Teie is intended. shows Dusratta's daughter to have mar- 
 
 1 " Targumanu " (" interpreter ") is ried Amenophis III. She married his 
 
 the modern " dragoman." Khani (see son and is called " daughter-in-law " 
 
 p. 201) was sent to Aziru, showing that of Queen Teie (11 B. M.). 
 the Canaanite rebellion may have oc- 
 curred in the reign of Amenophis III. 
 
ROYAL LETTERS 283 
 
 me. So I heard and it was very good ; and so I rejoiced very 
 much. Thus truly I say ' This is thus arranged between us 
 so that we may be zealous friends/ Now with firm faith for- 
 ever let us be friends. 
 
 " So I shall send to my brother, and I say thus myself, so 
 let us be much more friendly; and do not you respond to us? 
 And I say thus, that my brother has enriched me ten times 
 more than my father. 
 
 " And I have asked much gold of my brother : so he has 
 given me more than to my father. My brother indeed sent 
 to me ; and to my father you sent much gold : much (merchan- 
 dise ?) of gold ; and besides all the gold you sent him you have 
 sent me bricks of gold (lavished ?) like copper. 
 
 " I sent Gilia (humbly ?) to my brother, and asked for gold. 
 Thus indeed I (said) ' Truly my brother has given me more 
 than to my father, and may he send me untold gold/ 
 
 " May my brother send me more than to my father ; and now 
 I say thus to my brother: the (loan?) that my grandfather 
 made, so I may (say), as (one thinking little of wealth?) he 
 made it for thee; and now as regards (what) I say, the gold 
 that my brother shall send, let him send it when he likes. 
 
 " Lo my brother has sent the gold saying ' It is due to you/ 
 But no. No more was due ; and he had satisfied the account ; 
 and when he had satisfied the account I was glad thereof ex- 
 ceedingly; and whatever my brother sends I have been very 
 glad thereof. 
 
 " Now behold I sent to my brother — and may my brother 
 extend his kindness to me more than to my father; now I 
 asked gold of my brother, and whatever gold I asked of my 
 brother, he has sent the double of what was asked. One (sum) 
 for the (loan?), and a second of good-will. 
 
 " And may my brother send me untold gold ; and may he 
 send me more than to my father ; and so may the Gods decree, 
 that much more gold beside be in my brother's land, as there 
 now is in my brother's land; and ten times more than there 
 now is, may it increase. 3 And let not my brother refuse the 
 gold that I ask by my brother's wish ; and, as for me, let me 
 not refuse my brother's wish; and may my brother send me 
 
 3 The gold came from Nubia and Abyssinia. (See Brugsch, " Hist. Egypt," i. pp. 
 287,310.) 
 
2S4 THE TELL AMARNA TABLETS 
 
 very much gold uncounted; and whatever my brother needs 
 let him send and take. Let me return the gift that my brother 
 desires for his household. This land is my brother's land, and 
 this house is my brother's house. 
 
 " Now I send Gilia my envoy to my brother. Let him not 
 refuse him. Let him speedily command him: let him send 
 him away. So hearing my brother's salutation let me rejoice 
 exceeding much. Let me ever hear my brother's salutation. 
 And these messages that we send, let my God Rimmon and 
 Amanu decree that they may arrive through their mercy. And 
 as now it is prayed therefor, so we are friends ; and as now so 
 forever may we be friends. 
 
 " Now as to the gifts for my brother : I have sent as my 
 brother's gifts a quantity of solid gold, and precious stones : 
 (its value ?) includes the amount of twenty precious stones, and 
 nineteen pieces of gold. The weight of precious stones and 
 gold remaining includes the amount of forty-two precious 
 stones and twenty pieces of gold Zuzas of Istar: (this is) the 
 weight of precious stones and gold remaining; and ten 
 yoke of horses, and ten chariots, with all that belongs to them, 
 and thirty female slaves." 
 
 27 B. — This is the longest letter in the collection, including 
 six lines in Aramaic, and 512 lines in Dusratta's native language 
 (see "Journal Royal Asiatic Society," October, 1892, for my 
 translation). The important passages of the letter appear to 
 me to read as follows, and the meaning is confirmed by state- 
 ments in other letters by this writer concerning his daughter's 
 marriage. The letter was addressed to Amenophis III, and 
 sent by the same two envoys, Manx and Gilias, 4 " already 
 noticed. 
 
 " Gilias the envoy who takes the messages is ordered to utter 
 it, his duty being to go out, because Amenophis III the 
 Egyptian (ally?) rules a far off land, and I rule in the city 
 Ikhibin 5 the city of the God Simigis 6 the paternal deity. 
 
 " To proceed : as Mani my brother's envoy says, it is under- 
 stood that my brother is very desirous that it should be speedily 
 completed. 
 
 * In Aramaic " Gilia," in the native e " Si-migi-s " is apparently a Mongol 
 
 tongue " Gilias," with the Mongol ter- title for some deity, the eye of night " 
 
 mination of the nominative indefinite. (or " of sunset "), either the moon or 
 
 6 " Ikhibin," possibly Kaban Maden the evening star. 
 in Armenia. 
 
ROYAL LETTERS 285 
 
 " Brother, I gladly empower the envoy to take back this 
 woman, whom Mani says my brother commanded him to bring, 
 when he was ordered as an envoy. 
 
 " Understanding that my brother desires now to take her 
 home, is it not necessary, understanding this decision to be pre- 
 ferred ; as twenty-three months have gone by, is not her taking 
 home to be hastened ? My Court having decided to accept, and 
 being satisfied as well as my wife, and resolved to accept the 
 agreement; and the girl being heartily pleased — how happy 
 she is words cannot tell — the decision is from the Gods, 
 brother, for me the decision is from the mighty Gods, my 
 brother. Surely you know whether I do not desire that she 
 should be so brilliantly exalted, the girl being so fortunately 
 (married) : surely you know that I shall be glad. 
 
 " Proclaim thou for me that whatever people of Khaki, 7 
 west of the Minyan 8 country — whatever people of Khaki I 
 have conquered, are made subject. 
 
 " I being the great chief of the power of the land of the 
 Hittites taking to me, my brother, all the people that are con- 
 quered. Let it extend to the city of Harran 9 and let the land 
 possessed by no king be taxed. 
 
 " My son-in-law being married in the city of Thebes in 
 presence of the image of the deity." 
 
 " Is it not thus that Dusratta dwelling afar arranges the 
 marriage of Tadukhipa 10 — Dusratta the favored (friend?) 
 from the Minyan land, consenting to the wish of Ameno- 
 phis III the Egyptian (friend) that the son of Amenophis 
 III be so married to her, in the presence of the image of the 
 deity." 
 
 As this letter is written in what is called by scholars an " un- 
 
 T " Khalci," either Chalcis near Alep- 233, 234, 239.) The Minyae of Herodotus 
 
 po, or the " Land of the Khal " or (i. 146; iv. 145-148) are noticed as mixed 
 
 " Phoenicians." (Karnak list, No. 140.) with Aryans in Ionia, and in Lacedae- 
 
 8 lhe Minyans (Jer. li. 27; and in Ps. mon were regarded as descendants of 
 
 xlv. 8, Targum) lived west of Lake Van. sailors in the Argo — perhaps from Col- 
 
 The Hyksos are called Men, or Menti chis and the Caucasus. See what is 
 
 in Egyptian texts. Apepi, the Hyksos said as to the similarity of the presents 
 
 King, adored Set, or Sut, who was from Armenia (26 B.), and the art of 
 
 adored also by the Hittites, and from Mycenae and Troy, which is of Asiatic 
 
 whom Dusratta's father, Sut-tarna origin. 
 
 (" Set is his lord ") was probably & Harran (Gen. xi. 31, etc.), now Har- 
 
 named. It would appear that the Hyk- ran, was on the south border of Dusrat- 
 
 eos, Hittites, and Armenians, were of ta's kingdom, marching with Assyria, 
 
 the same race. The land of the Men (Compare 24 B.) 
 
 is said to have been near Assyria, 10 " Tadukhipa," a Mongol name, 
 
 and east of Syria, which agrees. "(See " possessing sweetness." 
 Brugsch, " Hist. Egypt," i. pp. 210, 
 
2 S6 THE TELL AMARNA TABLETS 
 
 known language," these renderings may be questioned. The 
 dialect appears, however, to be closely related to the Akkadian 
 and to other Mongol dialects of western Asia, and to be also 
 the same used (B. 10) by the Hittites. 
 
 10 B. M. — Written, as the Egyptian docket at the bottom 
 of the tablet on the back states, in the thirty-sixth year of 
 Amenophis III which appears to have been probably the last 
 of his reign. 
 
 " To Amenophis III King of Egypt my brother, my kinsman 
 whom I love, and who loves me, by letter thus Dusratta King 
 of Mitani who loves thee, thy kinsman. I am at peace. Peace 
 be to thee, to thy house, to the woman Tachikhipa my daughter 
 to the wife thou lovest be peace. 1 To thy wives, to thy sons, 
 to thy Lords, to thy chariots, to thy horses, to thy army, to 
 thy land, and to all that is thine, be much, much, much peace. 
 
 "Thus (I say) I star of Nineveh, the lady of the lands, is 
 kind of heart to the land of Egypt. In the land that I love do 
 not they walk after her ? 2 Do not they cry aloud to her ? 
 Now behold it has brought thee prosperity. 
 
 " Now from the time of my father they have besought Istar 
 in her land for thy prosperity; and, as of old so now, it con- 
 tinues. They honor her. 
 
 " And now may my brother receive of her ten times more 
 than before. Let my brother receive with joy : let it be hastened 
 for him: let it endure. 
 
 "Istar is the Lady of Heaven my brother, and as for me 
 let me be guarded by her for a hundred years ; and may great 
 joy be given. Let it be granted by her that I may not fail ; and 
 as you desire may it (befall?). 
 
 "Is not Istar my God, and has not she (prospered?) my 
 brother (or been with my brother?)." 
 
 24 B. — The second longest of Dusratta's letters, 185 lines 
 in all, is unfortunately very much damaged, as it is perhaps 
 the most important, giving as it does historical information 
 extending over three generations, during which the kings of 
 Egypt and of Mitani were allied by marriage. 
 
 " To . . . ya 3 my kinsman, whom I love and who loves 
 
 1 Probably Teie is here meant, as 8 The broken name was " Nabkhuri- 
 there is no notice of Gilukhipa. She ya," or Amenophis IV, as is clear from 
 may have died. the next paragraph. He was also the 
 
 2 " Walk after " for " obey " or " wor- husband of Tadukhipa, as here stated, 
 ship," is used just as in Biblical He- (See n B. M.) 
 
 brew. 
 
ROYAL LETTERS 287 
 
 me . . . the great King (King of) Mitani thy kinsman 
 who loves thee. I am at peace ... to the Lady Teie 
 . . . to Tadukhipa my daughter thy wife be peace, to 
 . . . be peace. To thy sons, to thy Lords, to thy chariots, 
 to thy horses, to thy . . . and to all that is thine, be much, 
 much, much peace ... of Amenophis III thy father he 
 sent to me ; he explained ... of all that he sent there was 
 no message at all that I ... to your father as to what 
 he sent to me; and Teie the chief wife of Amenophis III your 
 mother knew all of them. All these have been seen by Teie 
 your mother . . . the messages that your father caused to 
 be addressed to me. 
 
 "... and ten times more than with Amenophis III 
 your father caused him to tell me whatsoever wish . . . 
 and whatever message I spoke, faithfully in the same day 
 . . . he himself did not turn away his heart from any mes- 
 sage . . . but faithfully in the same day he caused it to be 
 done. 
 
 "... the father of Amenophis III sent to Sitatama * 
 my grandfather, and ... a daughter. He sent to my 
 grandfather five or six times, and he was not given her, when 
 . . . he sent ; and at length he was given her. Amenophis 
 III your father sent (humbly?) to Sut(tarna) my father 
 . . . and so for my father's daughter, my own sister, his 
 heart was desirous; and five (or six) times he . . . her: 
 when he had sent five or six times at length he was given her. 
 So Amenophis III . . . sent to me, and so desired a 
 daughter 5 and I ... I said in ... of his envoy 
 ' Thus I say I have (sworn?) to give her: by our wish . . . 
 to take, and the . . . which he has known: and she is 
 a sister so it is lawful; and I give . . . Amenophis III 
 thy (father's) ... if these are not truths . . . 
 heaven and earth bear witness ... to give her; and 
 
 * " Sitatama," a Mongol name, appar- the " father of Teie," apparently as liv- 
 
 ently " fair-faced." " Suttarna," also ing with him after his own father's 
 
 Mongolic, " Sut is his Lord." _ death. The syllables " Ivve " (perhaps 
 
 8 As Gilukhipa was married during the for " Ivaa ") precede the father's name, 
 
 reign of Suttarna (apparently from but as the text is here broken, it is not 
 
 Egyptian sources in the tenth year of certain that these syllables represent a 
 
 Amenophis III, or about 1490 b.c), it personal name. Perhaps Teie was Dus- 
 
 is possible that " Teie " is here intend- ratta's cousin. She was certainly of 
 
 ed; but her father's name was Iuaa, or royal birth, and is represented as very 
 
 Ivaa, and it is not clear what relation fair, but with dark hair. The words " a 
 
 she was to Dusratta. From 11 B. it daughter" may mean only "a young 
 
 seems clear that they were related, and woman." 
 later in the present letter he mentions 
 
2 S8 THE TELL AMARNA TABLETS 
 
 Khai 6 the envoy of my brother ... to the (Queen?) 
 and to Amenophis III I sent with her ... in three 
 months with the greatest speed . . . and the gold 
 . . . truly was not . . . which I sent. 
 
 " When you favored a daughter, and so (sent for) her, and as 
 Amenophis III your father knew her ... I rejoiced being 
 exceeding glad, and he said ' My brother, is not it thy wish 
 thus to give the handmaid ' ; and he made public agreement 
 with this his land, in presence of my envoy ... so men 
 . . . when they beheld; and I received from him; and 
 Amenophis III established us . . . for the future; and 
 so receiving ... I was made great; and in the cities 
 which for Tadukhipa ... in all of them he made us 
 dwell as conquerors, 7 and among the envoys who went down 
 . . . none that Gilia . . . the gold of one {limzu) was 
 given by weight. Truly to Amenophis III for Tadukhipa it 
 was given; and Tadukhipa . . . was given . . . 
 and . . . my envoys Amenophis III with . . . I re- 
 ceived ; there was no one . . . Amenophis III sent Nizik 
 his envoy . . . myself; and he . . . (refusing?) to 
 my face the ... of gold . . . the gold which 
 . . . of Gilia and ... he established us . . . 
 my envoys ... to be despatched ... he did not 
 cease to (deny?) . . . and ... he took her . . . 
 I was not able to refuse to please him ... he sent this to 
 me . . . they sent was wonderful, and then . . . 
 Amenophis III your father in every message . . . the 
 lord of the place to protect her. Did not he order all these as 
 I say ... do not I say that Teie 8 . . . has known 
 . . . and Teie is your mother, ask her if, among the mes- 
 sages that I spake, there is one message which is not vindi- 
 cated by her, as to these (messages) to Amenophis III your 
 father . . . if to Amenophis III your father brotherhood 
 was made by me : if it was said by Amenophis III your father 
 ' If at all (there is) gold that ... in the land of Khani 
 Rabbe I will despatch it ; and order thou thus the ... do 
 
 • Khai was sent to Aziru (31 B.), e As Amenophis IV was married al- 
 
 which again shows the date of the Ca- ready in the reign of Amenophis III, 
 
 naanite rebellion to have been early. his mother's marriage evidently took 
 
 7 This agrees with 27 B. as regards place some twenty years at least before 
 
 Dusratta's conquests in the Hittite the date of this letter, 
 country. 
 
ROYAL LETTERS 289 
 
 not I desire to cause it to be sent ' : the . . . bore what 
 was ordered to be given of Amenophis III your father; and 
 Amenophis III said to me '. . . the treasures of gold 
 . . . all that my . . . desires is sent . . . and 
 . . . to do this I have sent to thee ' . . . there by 
 Amenophis III with a message. Never was there a message 
 without a reply. I never refused any of the messages. 
 
 " (And when) Amenophis III was obliged to be taken to 
 his fate, and they told (me) . . . I tore my cheeks, and 
 I mourned on that same day; I sat (in the dust?) ; I (took) 
 no food or water that same day ; and I was grieved ... I 
 said ■ Let me perish myself from earth, and from my . . . 
 and that he loved me God knows, and he was loved ' (and 
 because of) these things we are cast down in our hearts/' 
 
 " . . . to me the eldest son of Amenophis III by his wife 
 Teie . . . was made, and I said ' Has not Amenophis III 
 died . . . the eldest son of his chief wife Teie (is) in 
 his stead . . . shall not we be sent news . . . from 
 her abode as of old.' 
 
 " . . . I say thus Amenophis IV is my brother whom 
 we shall love in our hearts . . . the son of Amenophis III 
 more than his father, because of Teie his mother, who was the 
 wife ... as she desires a message to the presence of 
 Amenophis IV (Abkhuriya) the son of Amenophis III her 
 husband. I (rejoice) very exceeding much that we shall be 
 friends. 
 
 " (As they have sent me this message?) As they have 
 ordered it, Gilias is humbly (sent?) . . . they have sent 
 Mani (as an envoy?), and treasures of woods (or trees) my 
 brother has sent, and gold . . . without gold and with- 
 out ... " 
 
 The next passage is too broken to read, but refers to the 
 continuance of friendship since the time of the ancestors of 
 both kings, and for the future. The back of the tablet is very 
 much broken, the whole of one paragraph, and the greater 
 part of the next, which refers to Teie as the mother of Amen- 
 ophis IV being destroyed. It continues : 
 
 "... the message of your mother which to Gilias 
 . . . He has desired a message to be despatched and (as 
 he desires) . . . have not I sent my envoys, and have 
 19 
 
290 
 
 THE TELL AMARNA TABLETS 
 
 not I . . . (and it is not my fault?) and the treasures 
 . . . which he asked of him I have caused to be given, not 
 being desired . . . my envoys four years since you ° 
 
 Eight lines are here almost entirely destroyed, referring to 
 some speedy message, and to the former king, with a refer- 
 ence to certain persons, including the " father of Teie (your 
 elders?) with me," with professions of friendship. The end 
 of the paragraph (lines 40, 41) contains the words, "as thus 
 he set us up over all her many lands ... all the lands 
 are all hers in his sight." 10 The next paragraph continues : 
 
 "... the (treasures?) of gold (allowed to be des- 
 patched?) previously by Amenophis III ... he has 
 sent. Lo! very exceedingly my brother has desired that 
 treasures . . . to us; and much of his gold . . . 
 very exceedingly my brother ... as intending for me 
 . . . whatever among . . . and your father; was not 
 he given by me; and lo! now let my brother see that I was 
 not at all . . .to your father: the treasures that he de- 
 sired were given, and lo! . . . I am sending back my 
 message: there shall be nothing done to cause the heart to 
 turn away ... all the messages . . . Teie has been 
 a witness, and Teie your mother . . . plenty. Lo! I 
 asked your father, and did not your father grant me? and 
 .' . . let this gold be given, and let not my brother's heart 
 . . . let him not turn from my . . . when the (loan?) 
 . . . was not made, and what had . . . 
 
 "... Let Gilia know this day what my brother's heart* 
 desires. I have made Gilia travel . . . thus I have made 
 my brother's envoys to obey him, travelling with speed. If ever, 
 my brother, my envoys ... if ever I send my envoys 
 . . . (the fault is not mine?) ... I have sent Mani 
 and Gilia to my brother as before. If at all by my brother my 
 envoys to him, and if by us they shall be received, I also shall 
 so hasten him . . . Lo! as regards messages from my 
 brother, which he makes about anything as to my brother's 
 intentions . . . thence; and on the throne of his father 
 he sits this day ; and let me do my brother's will. 
 
 9 Apparently this was written at least 10 The lands given when Tadukhipa 
 
 four years after the death of Amenophis was married. 
 Ill, or about 1450 b.c. at earliest. 
 
ROYAL LETTERS 
 
 : 9 i 
 
 " I say thus, my brother, have not I sent my envoys, and much 
 in their keeping which is for thee ; and my brother let . . . 
 which is for thee. Mazipalali l my envoy is the paternal uncle 
 of Gilia and for . . . my brother I have sent him, and my 
 brother am not I (the surer?) as Gilia is not . . . And 
 the other envoy whom I shall send to my brother is the brother 
 of Gilia the son of his mother 2 . . . I sent him. So my 
 brother have not I despatched him speedily without stopping, 
 and, my brother, as to my wishes that I wish (it is not my 
 fault?) and because of these things did not I send Gilia . . . 
 for security, and for all this am not I the surer. 
 
 "Mazipalali whom I shall send to my brother is the uncle 
 of Gilia; and the treasures (allowed to be despatched?) 
 . . . and plenty of untold gold of the (loan?) which I 
 desire from my brother let my brother give . . . and let 
 him not refuse ; and with my brother gold in addition . . . 
 ten times more may it increase to me exceedingly ... let 
 these things be ordered; and Mani (with) my envoy my 
 brother ... let be given of my brother ; and let him send 
 Gilia to me ; and . . . and all the news about my brother's 
 mother that they shall speak, and (especially?) let me (hear?) 
 . . . that they did. And lo! as before I sent not to thee 
 my brother, so let him . . . me. Let not my brother 
 . . . and to my brother's pleasure . . . and I medi- 
 tate a message of consolation for my brother. 
 
 "Let both Artessupa 3 and . . . thus relate in my 
 brother's land this thing. I have been sent (under escort?) 
 . . . Mani (brought?) before me all my wicked slaves, 
 who have dwelt in Egypt, and I examined them 4 as to . . . 
 and they said . . . and I said before them ' Why is your 
 insolence so great ? ' . . . So they put them in chains, and 
 . . . one of my . . . one from my city who has 
 angered the land . . . and another . . . did not I 
 slay because of these things? My brother, did not he 
 say . . . was not I wroth ? Behold my brother they were 
 
 1 " Mazipalali," a Mongol name, native speech) including Asali (" joy- 
 
 " hero with the sword." ful ") and Artatan (" strong soldier "). 
 
 2 Indicating that these Mongols were If Teie's name was Mongolic, it would 
 
 not monogamists. mean " bright." 
 
 8 Mongol name, " Ar-Tessupas," "wor- 4 Similar extradition is noticed in the 
 
 shipper of Tessupas " (Rimmon). Other treaty between Rameses II and Kheta 
 
 Mongol names occur in 27 B. (in the Sar, the Hittite king, a century later. 
 
292 THE TELL AMARNA TABLETS 
 
 wicked . . . and . . . my brother it was necessary 
 and now let me (afflict them?). 
 
 " As to a present for my brother. My brother's presents 
 (are) — a (weight?) of solid gold from the land Ris Burkhis, 
 a weapon with a stone head 5 ... of precious stone 
 . . . (an ornament?) for the hands of precious stones, one 
 part of gold: three cloths: three . . . three . . . 
 (with fastenings?) of gold, ... of refined bronze (or 
 copper) . . . two . . . 
 
 " As a present for Teie your mother an (ornament?) for the 
 hands of precious stones . . . earrings . . . two 
 cloths. 
 
 "As a present for {Tadukhipa) my (daughter) an orna- 
 ment?) for the hands . . . earrings . . . two cloths." 
 
 23 B. — The salutation is the same as in the last, being ad- 
 dressed to Amenophis IV, to Teie and to Tadukhipa. 
 
 " Mani my brother's envoy (has come) to (me). I have 
 heard. I liked much the gifts that my brother ... I 
 saw, and I rejoiced very much. My brother utters this mes- 
 sage and (says) ' As with my father Amenophis III you were 
 friends, now behold this day be friends with me thy brother. 
 You will continue to be kind,' and I have not delayed . . . 
 with my brother. Lo! ten times more than to your father I 
 will be a friend. 
 
 " And your father Amenophis III spoke this message in his 
 letter (by your . . . ) Mani, i Continue thou the friend- 
 ship,' 6 and when my brother Amenophis III said this, lo ! 
 what I had sent was nothing at all, and my brother shall not 
 consider it anything. And I do not send this present, which 
 behold I have sent to thee, as desiring to cause you to send; 
 but (humbly?) whatever my brother desires to be given to his 
 wife, they shall be made to take away. They shall see her, 7 
 and I will send ten times as much. 
 
 "And the treasures of gold (allowed to be despatched?) 
 one treasure for me, and another treasure as the treasure of 
 Tadukhipa my daughter, lo! I asked of Amenophis III your 
 
 B The signs IZCU, SAK, TAK 8 This letter may, perhaps, be earlier 
 
 (" weapon, stone, head ") seem to indi- than the preceding. 
 
 cate a stone axe such as the Carians 7 From a later letter (1 B. M.) it 
 
 used. Battle-axes of flint are noticed in seems that the foreign ladies were 
 
 the time of Thothmes III. (Brugsch, shown to envoys from their parents, to 
 
 " Hist. Egypt," i. p. 342.) enable them to report as to their health. 
 
ROYAL LETTERS 293 
 
 father. And your father said ' Send for the gold that (remains 
 to be remitted?) let the (rest) be given, and the precious stones 
 that are to be given thee, and the gold, because we have in- 
 creased the gift, which is marvellous with treasure to be given 
 to you/ And the gold of the treasures all my envoys who were 
 in the land of Egypt beheld with their eyes; and your father 
 lavishly increased the treasures in presence of my envoys. He 
 welcomed them on their way ; he maintained them ! and lavishly 
 expended the ... on my envoys. They gazed, and so 
 truly they beheld with their eyes his favor poured out. 
 
 " And more gold beside, which was marvellous, which he sent 
 to me, he piled up ; and he said to my envoys ' Behold the treas- 
 ures, and behold the gold in plenty, and the possessions which 
 are marvellous, 8 which I shall send to my brother : behold them 
 also with your eyes.' And my envoys beheld with their eyes. 
 
 " But now, my brother, the treasures remitted, which your 
 father sent, you shall not send, but the woods (or trees) have 
 been received. 9 You are sending the possessions that your 
 father sent to me. You shall not send them, but shall store 
 them up very much. 
 
 " And thinking of all that one has known, how I rejoiced 
 because of my brother, none ever brought salutation from him 
 at any time, my brother, but the same day return was made to 
 him. 
 
 "And Khamassi my brother's envoy he sent (humbly?) to 
 my presence, and (humbly?) he spoke my brother's message: 
 I heard and then I said ' As I was friends with Amenophis III 
 thy father, lo ! now ten times more with Amenophis IV (N ab- 
 le huriy a) shall I be great friends.' So then I said to Khamassi 
 your envoy. 
 
 " And lo ! my brother : the treasures of gold to be remitted 
 you shall not send; and there (shall be) respite of gifts which 
 your father spoke of sending. It is desired that my brother 
 shall not send them. 
 
 " Lo ! my brother, the treasures of gold which I asked of 
 your father I may say that half of them will be carried off (or 
 stolen) . . . The lands are at strife 10 . . . 
 
 8 Or " the curious things." state of the countries between Armenia 
 
 9 Or, perhaps, " but letters are re- and Egypt early in the reign of Amcno- 
 ceived." phis IV, due to the revolts of Hittites, 
 
 10 This agrees with the letters from Amorites, and Hebrews. 
 Babylonia in showing the disturbed 
 
294 THE TELL AMARNA TABLETS 
 
 The rest of this letter, including all the back, is too much 
 broken to be read. It appears to go on to speak of "destruction" 
 and to refer to a state of disturbance. It mentions the envoy 
 KJiamassi, and says, " Of what he has brought the fourth 
 part has been robbed." On the back Gilia is mentioned with 
 gold, and relations between the writer and Amenophis III. 
 He refers again to the message from Amenophis IV and to 
 Teie his mother; and invokes Rimmon and Amanu. The 
 words " unless they are conquered " seem also to occur. This 
 letter contained altogether 113 lines of writing. 
 
 26 B. — A list of presents. On the back, at the bottom of the 
 left hand column, is the statement, " These are the things 
 carried by the female slaves, all those things which Dusratta 
 King of Mitani gave to Amenophis III his brother, his kins- 
 man, when he sent his daughter Tadukhipa to the land of 
 Egypt, to Amenophis III for marriage, he gave all these that 
 day." 
 
 The list is a very long and difficult one. It begins with two 
 horses, and a chariot plated with gold and silver, and adorned 
 with precious stones. The harness of the horses was adorned 
 in like manner. Two camel litters appear to be next noticed, 
 and apparently variegated garments worked with gold, and 
 embroidered zones and shawls. These are followed by lists 
 of precious stones, and a horse's saddle adorned with gold 
 eagles. 1 A necklace of solid gold and gems, a bracelet of iron 
 gilt, 2 an anklet of solid gold, and other gold objects follow; 
 and apparently cloths, and silver objects, and vases of copper 
 or bronze. An object of jade or jasper (Yaspu), and leaves of 
 gold, are noticed (both jade and leaves of gold have actually 
 been found in the oldest ruins at Troy), the former being 
 perhaps noticed as coming from Elam, by trade with central 
 Asia, where jade was found. Five gems of " stone of the great 
 light" (perhaps diamonds) follow, with ornaments for the 
 head and feet, and a number of bronze objects, and harness for 
 chariots. Boxes of strong wood to contain treasures follow 
 next, and apparently a collar with disks and carved lions, 
 objects of silver and gold and strong wood, bronze ornaments 
 
 1 The two-headed eagle was a Hittite Egypt," i. pp. 342, 354)- It was known 
 emblem; it is also found at Mycenae. in the fourteenth century B.C. by its 
 
 2 Iron from Asia is believed to have Semitic name, " berzil." 
 been known yet earlier (Brugsch, " Hist. 
 
ROYAL LETTERS 295 
 
 for horses. The last noticed objects may be written tablets, 
 including some on the ritual of the gods. 
 
 25 B. — A list similar to the last, perhaps part of the same 
 inventory, as it includes women's ornaments. The tablet is 
 much injured. The objects noticed include an earring with 
 gems, and others of gold, with a large number of precious 
 stones, a necklace with 122 gems set in gold, including " green 
 stones"; bracelets and anklets of solid gold with jewels: an 
 umbrella adorned with gold: boxes to hold treasures, and 
 numerous objects of silver: horns of the wild bull, and wooden 
 objects adorned with gold: cups of gold adorned with gems: 
 other bracelets and anklets of gold with pendants and stars 
 of jewels : a pair of gold earrings with pendants and stars of 
 precious stones: silver anklets for women, and earrings with 
 gold pendants. In each case the weight of gold and the num- 
 bers of the gems are stated. 
 
 These inventories of Tadukhipa's marriage outfit show how 
 far advanced was the civilization of western Asia in the 
 fourteenth century B.C., and indicate not only the native wealth 
 of gold, silver, copper, and bronze, from Asia Minor and the 
 Caucasus, but also a trade which brought jade from central 
 Asia. The art of the age is similar to that of the objects found 
 at Troy and Mycenae, and represented on the Egyptian bas- 
 reliefs, which give pictures of the tribute from Phoenicia. 
 From other tablets in the collection we obtain similar infor- 
 mation, including the use of ivory, as also from the records of 
 tribute to Thothmes III in 1600 b.c. 
 
 11 B.M.- u To . . . Princess of the Land of Egypt* 
 thus Dusratta King of Mitani. I am at peace: Peace be to 
 thee . . . Peace be to thy son; peace be to Tadukhipa 
 thy daughter-in-law. To thy land and to all that is thine be 
 much, much peace. 
 
 " Thou hast known of me how I loved Amenophis III thy 
 husband, and Amenophis III because he was thy husband how 
 he loved me. As for Amenophis III thy husband he heard 
 what I said ; and Amenophis III because he was thy husband, 
 sent messages to me; and what he said to thee my . . . 
 both Mani has known, and thou . . . hast known all of 
 
 8 Clearly written to Teie, as Amenophis IV is mentioned as her son. 
 
296 THE TELL AMARNA TABLETS 
 
 these things — the messages we zealously uttered. There was 
 nothing thus that he has not known of them. 
 
 " Now you said to Gilia, ' Say to your Lord, Amenophis III 
 was friends with your father, and why should his favor be 
 less than to your father? Nay, indeed, what he shall send to 
 our place shall not . . . will not you hasten to . . . 
 your friendship with Amenophis III . . . making it 
 greater; and assure him . . . that you will gladly 
 send . . . 
 
 " . . . to your husband friendship ... so now 
 . . . your son, ten times more . . . and the mes- 
 sages . . . 
 
 " . . . why from . . . our good faith, and . . . 
 is given to me . . . thus I . . . Amenophis IV 
 (Nabkhuriya) . . . and now behold ... to give is 
 not . . . 
 
 " . . . when by your desire I . . . and to the pres- 
 ence of Amenophis IV . . . and you wished thus . . . 
 do not desire, and . . . the treasures of gold to be re- 
 mitted, let Amenophis IV receive. (There is nothing, indeed, 
 he may not desire?) that is not . . . ten times more than 
 his father let him increase in friendship toward me, and in 
 power." 
 
 "... you yourself, your envoys, with the envoys of 
 Amenophis IV, with ... let them be sent to Yuni my 
 wife, 4 for what is wished ; and the envoys of Yuni my wife let 
 them be sent to (thee) as to what is wished. 
 
 " Now as to thy present ... a goodly stone, also (a 
 coronet?) and a . . . of stones." 
 
 It seems clear from this letter, and from 24 B., that Teie (or 
 Thi) the Queen of Egypt, was related to Dusratta, but it is 
 not clear that she was his sister. Gilukhipa, the sister whom he 
 names, is known from Egyptian sources to have been the 
 daughter of Suttarna, Dusratta's father, and she came to Egypt 
 with 317 ladies in her train. 
 
 It is also to be remarked that Dusratta invokes the Egyptian 
 god Amen both when writing to Amenophis III and also when 
 writing to Amenophis IV, so that there does not appear to have 
 been any change of religion in Egypt during the reign of the 
 
 * " Yuni," as a Mongol name, would mean " true." 
 
ROYAL LETTERS 297 
 
 latter — at least, at the time when he wrote. The following is 
 the parallel history of the two families : 
 
 Circa 1550 B.C. Sitatama. Amenophis II. 
 
 Suttarna. Daughter = Thothmes IV. Iya = Teva. 
 
 Yuni = Dusratta. I Artasumara. 
 
 Gilukhipa = Amenophis III =Teie. 
 
 Circa 1470 B.C. Tadukhipa= Amenophis IV. 
 
 Amenophis III also married at least one Babylonian 
 princess, as will appear in the letters that follow. 
 
 RlMMON NlRARl's LETTER 
 
 30 B. — " To the Sun God the King my Lord the King of 
 Egypt, thus Rimmon-Nirari 5 thy servant. I bow at my Lord's 
 feet. Lo! Manakhbiya (Thothmes IV) made my father King 
 . . . to rule in the Land of Markhasse (or Nukhasse), 
 and established men to dwell with him; and as the King of 
 . . . was disputing for the kingdom, which has been made 
 . . . which he established for him ... he gave 
 him ..." 
 
 About twenty lines of the letter are here destroyed; the 
 broken lines below continue thus : 
 
 " And lo ! my Lord . . . and the King of the land of 
 the Hittites why . . . my Lord the letters . . . and 
 fearing . . . and lo! the King of Egypt . . . and 
 now my Lord against . . . and to the hands ... to 
 our Lord . . . thy Lord in the years that may come 
 . . . Do not scorn, since the land was faithful in service to 
 the King my Lord. And if God commands my Lord to go 
 forth, let my Lord also send a chief, to be sent up to him with 
 his soldiers and with his chariots." 
 
 6 " Rimmon Nirari " is an Assyrian haps wrote to Amenophis III. " Nuk- 
 
 name, but the king so called lived a hasse " Dr. Bezold supposes to be 
 
 good deal later. The rank of this writer the " Anaugas " of the records of 
 
 is evidently inferior, but not as inferior Thothmes III, an unknown region in 
 
 as that of the Canaanite chiefs. He may Syria. I have supposed it to be Merash, 
 
 have been an Assyrian prince, and per- reading " Markhasse." 
 
298 "THE TELL AMARNA TABLETS 
 
 Callimmasin's Letters 
 
 i B. — " To Amenophis III the King of Egypt by letter thus 
 (Cal)limmasin* the King of Carandunias (Babylonia) thy 
 brother. I am at peace. To thee, to thy house, thy wives, thy 
 land, thy chariots, thy horses, thy ... be much peace. 
 
 " Because of the youngest of my daughters, whom you send 
 to wed, Irtabi whom you remember, they took this message. 
 My father formerly sent a message. You collected many 
 soldiers, you approved his message, and you sent making a 
 present to my father. 
 
 " Now I send thee this envoy. In the sixth year you seek 
 for this, and in the sixth year you send thirty manahs of gold 
 (instead of?) silver for my present. I return the same gold. 
 Casi your envoy has known its (value?) which he has seen. I 
 send thy envoy well instructed as to our opinion. For I fol- 
 lowed . . . and the present that he is instructed to . . . 
 is thirty manahs of gold, which you ... a gift of alliance. ,, 
 
 The rest is too broken to read. It mentions five women sent, 
 and ten wooden chariots — the latter as presents. The next 
 letter is from Egypt. Either a copy or an original never sent. 7 
 
 i B. M. — " To Callimmasin King of Carandunias my 
 brother, by letter thus Amenophis III the great King, the King 
 of Egypt thy brother. There is peace to my region. To thy 
 region be peace : to thy house, to thy wives, to thy sons, to thy 
 Lords, to thy horses, to thy chariots, and in thy hands be much 
 peace. I am at peace. There is much peace to my house, to my 
 wives, to my sons, to my Lords, my horses, my chariots, my 
 army ; and in my lands there is much peace. 
 
 " Now I heard the message you sent about her to me. Thus 
 it was, ' Now you ask my daughter as your wife, but my sister 
 whom my father gave thee, being good to you, has any seen her 
 whether she has lived or whether she has died ? ' This is the 
 message that you send in your letter. But did you ever send 
 as your envoy, one who has known your sister, and who has 
 spoken with her, and understood her ? And let one speak with 
 her. The chiefs you send are useless, your envoy Zakara is one 
 who is a chief (?). There is not one among them related to 
 
 8 This king, unknown before, was marriageable before the writer's father 
 probably older than Amenophis III, died. 
 
 who married his daughter, who was 7 As in the previous case (82 B.). See 
 
 p. 236. 
 
ROYAL LETTERS 299 
 
 your father, and . . . concerning this my envoy is with 
 thee, and has spoken to her . . . her heart . . . con- 
 cerning this, and she has given ... to her mother. And 
 lo ! you send this, ' You spoke to my envoys, and they gathered 
 your wives: a lady appeared before you (saying) thus, Behold 
 your queen who is brought out before you all. But my envoys 
 knew her not (to be) my sister.' Now satisfy yourself as to 
 what you thus send, ' My envoys knew her not/ and you say, 
 ' Who was it that was recognized by her ? ' Why do not you 
 send as your envoy one who shall tell you a true message as to 
 the salutation from your sister, I pray you ? And you said that 
 they disputed as to her appearance. But you can see her with 
 the King. And lo ! you send thus, ' Who was the princess — a 
 daughter of one who was a native, or was she one of the land 
 of (my neighbors?), or was she the daughter of the Land of 
 Khani Rabbatu, or the princess of the Land of Ugarit, that my 
 envoys so saw, and who was it that spoke to them to satisfy 
 that nothing wrong was done ? ' And does not your message 
 say all this ? But if she has died — your sister, and I am con- 
 cealing, as you pretend, her ... in former times, which 
 we . . . the God Amanu ... (I rejoice that the 
 wife I love?) . . . she has been made queen ... I 
 deny that . . . beyond all the wives . . . that the 
 Kings of Egypt ... in the land of Egypt. And lo ! you 
 send thus ' Both my daughters ... as wives of the Kings 
 of the land of Carandunias.' But if the ... of my envoys 
 is friendly, and they have said ' With these things our Lord 
 has sent us, as a present, to satisfy thee concerning thy message : 
 the princess salutes the Kings, and all her friends your 
 daughters.' Take thou possession from him of whatever is with 
 them, and send me a letter, and arrange with thy sister who 
 is with me, and make sure of everything; and I have sent to 
 thee an overseer, so to make known to your daughters, in order 
 to perceive the evil that they teach you. And lo ! you send ' The 
 messages that my father has left, do not these messages of his 
 say concerning this, that he established alliance between us ? ' 
 This is the message you send. Now you and I have fulfilled the 
 alliance, and the portion is before your envoys as they will say 
 in your presence. Is not all to be given by us to her who (is) 
 to come to the land of Egypt (whom) they shall bring before 
 
3°° 
 
 THE TELL AMARNA TABLETS 
 
 me? And (choose?) one of them. (Now) I have sent silver, 
 gold, unguents, cloths, all whatsoever the land can give, and the 
 overseer will say what is the value of that which he has brought 
 — every gift to be weighed to you, that my envoy is to give. 
 And we have been shamed by the evils that they speak. 
 They have refuted the abominations — the evil things 
 that they told you of us. And I was grieved when they . . . 
 us all these things. For is it not of their deceit that they told 
 you thus ? And I appointed them not to . . . them about 
 this. And lo ! you send thus, you say thus to my envoys, ' There 
 are no soldiers of my Lord, and is not (a young girl?) to be 
 given them ? ' This is thy message : ' Thy envoys said for thee 
 that none are going forth. It might be done safely if there 
 were soldiers, if there be none it is impossible to arrange for 
 us what I am asked by him. If there are soldiers I grant it you, 
 if there are horses I grant you this.' This reason your envoy 
 made use of with us, who put me to shame — the evil man whom 
 you sent. I pray thee if they feared to be slain, and lamented 
 evils when she went out, lo ! all was in your hands. Thus let 
 my chariots be granted from among the chariots of the ruling 
 chiefs : do not you regard them as a possession ? You can send 
 them wherever you please. Are not they all a possession ? Are 
 not there, I pray you also, chariots, are not there I pray you 
 horses with me? Demand all my horses: the chariots behold 
 you shall send to meet you at the stations. As for me you shall 
 send me the girl, and send out one to lead (her) to me." 
 
 3 B. M. — This is broken at the top, but supposed to be from 
 Callimmasin. 
 
 " . . . my envoys . . . the many . . . that they 
 send to me I . . . Thou my brother without . . . 
 for thy daughter to wed, as I send . . . (you say) thus, 
 ' From of old a daughter of the King of Egypt was not given 
 for anything.' Why so ? Thou art a King, and doest thy will. 
 As they spake this message to me I then sent thus, ' Many of 
 (your) daughters are grown up. So send one who is grown 
 up as (I ask for) her.' Who says thus, ' There is no daughter 
 of the King to give.' Thou hast sent without enquiring as to 
 this. Thou dost not rebuke alliance and good-will, as you send 
 approaching me eagerly as to a taking to wife. And I sent to 
 you because of these things, in brotherhood and good-will, be- 
 
ROYAL LETTERS 301 
 
 cause eagerly approaching me as to taking a wife. . My brother, 
 why not send a woman ? Why am I repulsed ? I myself have 
 sent like thee, I have intrusted a woman. As there were 
 daughters I did not refuse thee. Why associate by taking a wife 
 as ... I have sent to thee to know this . . . all your 
 so they said your . . . Lo! my 
 
 daughter whom I have sent 8 . . . you do not take unwill- 
 ingly, consenting to whatever you desire . . . and as for 
 the gold that I send you, your envoy has agreed with me as to 
 the amount of the gold I . . . Behold speedily, within this 
 year, whether in the month of June (Duzu) or in the month of 
 July (Ab), 9 this message being taken away, let her whom I 
 have taken be ... If within this year, in June or in July, 
 I send you the gold, you shall send . . . the daughter 
 whom I am given by you, and you in return shall send the 
 gold for your . . . But if in June or in July the gold is not 
 sent, do not cause her whom I have taken to be sent away. And 
 in return for what will you send to be carried away her whom I 
 have taken. Why, indeed, is it necessary to trouble about gold ? 
 Truly sending 3,000 (pounds?) of gold have not I completed 
 the exchange for you, and have not I given my daughter to 
 take to wife ? " 
 
 Assurubalid's Letter 
 
 9 B. — "To Amenophis IV (the great King?) the King of 
 Egypt my brother, thus Assurubalid, 10 King of Assyria the 
 great King thy brother. Peace be to thee, to thy house, and to 
 thy land. I was very glad when I saw your envoys. Let me 
 send your envoys again with my message. I have sent as a 
 present for you a chariot (of the royal forces?) of my . . . 
 and two horses swift and sure. A chariot (without harness?) 
 and a precious stone. 
 
 " The sending of gold from your land that has formerly come 
 across to the great King has ceased. 1 Why should he be re- 
 
 8 Probably Irtabi (i B.). x This interruption (see also the letter 
 
 The month names are written in id- from Chaldea, 18 B., in the later reign 
 
 eograms of Accadian origin. of Horus) was probably due to the Syr- 
 
 10 This King's date has been placed as ian revolt (compare 23 B., 7 B., and 8 
 
 late as 1400 B.C., but the dates are not B.), showing that the power of Egypt, 
 
 accurately fixed. His daughter appears broken in 1480 B.C., was still unrecog- 
 
 to have married Burnaburias of Babylon nized as late as 1400 B.C., which brings 
 
 before 1450 B.C. (" Trans. Soc. Bib. us near the time when Rameses II rec- 
 
 Arch." i. p. 69). His predecessor, Bu- ognized the independence of the Hit- 
 
 zur, Assur, had settled the Assyrian tites, about 1360 B.C. (See p. 241.) 
 boundary with Burnaburias. (Ibid., p. 
 68.) 
 
3 02 THE TELL AMARNA TABLETS 
 
 pulsed from your sight ? They have taken as much gold as there 
 was ; as much as I have received, which also I have needed, is 
 caused to be sent. 
 
 " In the time of Assurnadinakhi 2 my ancestor they sent to 
 the land of Egypt twenty (pounds?) of gold. 
 
 " In the time that the King of Khani-Rabbatu sent to your 
 father, to the land of Egypt, they sent him twenty (pounds) of 
 gold. 
 
 " . . . To the King of Khani-Rabbatu and to me . . . 
 you have sent gold. I sent . . . and you . . . from 
 the hands of my envoys . . . 
 
 "If fortunately your face is favorable send gold, and let him 
 who executes the message take what is needed. In return let 
 our envoys be sent to thee from us. Your envoys who have 
 tarried with me needing men to guide them it is granted, in 
 order that I may send this. They took from me men to guide 
 them as they went down. Do not disgrace my envoys, and do 
 not delay them for me. Why should we not in future send out 
 envoys ? In future they will carry news, in future they will be 
 sent out to the King to carry the news. And in future let it 
 be declared ' Whosoever of us is treacherous let him be de- 
 stroyed for the King/ I have received (envoys) thirteen times, 
 why should not other envoys beside from the King in future 
 again ..." 
 
 Letters from Burnaburias 
 
 2 B. M. — " To Amenophis IV (Nibkhuarririya) King of 
 Egypt, by letter thus Burnaburias King of Caradunias 3 thy 
 brother. I am at peace. May there be much peace to thee, to 
 thy house, thy wives, thy sons, thy land, thy Lords, thy horses, 
 thy chariots. 
 
 2 Supposed to have reigned about 1550 of Sothis (Sirius) are recorded (" De- 
 
 B.c. : presents from Assyria were re- cree of Canopus ") in the later Ptole- 
 
 ceived by Thothmes III even earlier maic times as they occurred in connec- 
 
 (Brugsch, " Hist. Egypt," i. p. 328), in- tion with the Egyptian year, changing 
 
 eluding chariots and cedar-wood. one day every four solar years; and the 
 
 * Burnaburias appears to have reigned Rosetta stone fixes the calendar. From 
 
 about 1450 B.C., or a little later. As re- the rising of Sothis we should obtain a 
 
 gards the dates of Egyptian kings, they date about 1598 B.C. as falling in the 
 
 rest on the statement (see Brugsch, reign of Thothmes III; and From the 
 
 " Hist.," i. p. 395) that the star Sothis coincidences of the new moon we should 
 
 rose on the 28th of Epiphi, in the reign obtain 1574 B.C. as the thirty-fourth and 
 
 of Thothmes III, and on the date of 1585 b.c as the twenty-third years of 
 
 the new moon of various months in the his reign. He would, therefore, accede 
 
 same reign. The Egyptian year was a 1608 B.C. Dr. Brugsch places his acces- 
 
 year of 365 days, and therefore vague as sion about 1600 B.C. 
 regarded the sidereal year. The risings 
 
ROYAL LETTERS 303 
 
 " Since my fathers and thy fathers spoke good things 
 zealously, sending eagerly to make presents, and making friends 
 — and did not they speak eagerly — lo ! now my brother has sent 
 two manahs of gold as a present to me. Lo ! there is much gold 
 beside, which your father sent, and as this has increased be- 
 yond what your father gave, why should you send two manahs 
 of gold? Lo! I have received much, even very much gold, 
 which remains in the temple. Enough gold has been sent. Why 
 should you send two manahs of gold ? But as for thee, what- 
 ever is needed in thy land send for it, let it be taken of me for 
 thee. 
 
 " In the time of Curigalzu 4 my father, all the Canaanites sent 
 to him (saying) thus, ' What sayest thou as to the setting up 
 of the land. It is weak. What sayest thou ? ' 
 
 "My father clave to thy (father). He sent to them thus, 
 1 It has been sent to me as to your discontent. If you are foes 
 with the King of Egypt my brother, you must cleave to some 
 other. Shall not I go out against you for this? Shall not I 
 destroy you, as if you were discontented with me ? ' My father 
 heard them not because of your father. Now behold Assyria 
 has arrayed against me. Did not I send to you, as to their 
 thoughts about your land ? Why do they send against me ? If 
 you have pity on me it will never be done. They will fail to win 
 these things. I have sent to thee, as a present for thee, three 
 manahs of precious stones, fifteen pairs of horses for five 
 .wooden chariots." 
 
 3 B. M. — The salutation is the same as in the preceding. 
 
 " Since the time of Caraindas, since your father's envoys to 
 my father came to me, until now there has been good-will. Now 
 I and thou are well with each other. Your envoys have come 
 thrice to me, making also presents, whatever was sent. And I 
 have sent to thee whatever present has been made. As for me, 
 is it not all an honor, and as for thee have not I honored thee 
 in all ? Your envoy whom you send, has not he paid the twenty 
 manahs of gold that he has brought ? And as for the gifts that 
 remainder, is not the amount five manahs of gold." 
 
 Five lines of the letter are here destroyed. On the back of 
 the tablet it continues : 
 
 * This indicates the beginning of the Syrian wars in the reign of Amenophis 
 
3 o4 THE TELL AMARNA TABLETS 
 
 " . . . the forces of the land (of Egypt?) . . . these 
 let him gather within the year, which thy envoy says he has 
 sent, and he shall cause the women of the princess to be guided 
 to you, any time that you order. Let me ask for her that the 
 speed may be greater ; and having been delayed, when he has 
 made speed let your envoy take (them), and he shall do more 
 than they did before. So I have told my envoy Sindisugab to 
 say. So let them both station the chariots speedily. Let them 
 come to me, and let them make proper arrangements; so let 
 my envoy and your envoy come to me, speedily conveyed. 
 
 "As a present for thee I have sent thee two manahs of 
 precious stones ; and (to enrich?) your daughter my son's wife 5 
 he gave a . . . and (an amulet to cause safety?) ; and I 
 have sent thee as a present precious stones to the number of 
 one thousand forty and eight; and I sent, as your envoy was 
 sent back with Sindisugab." 
 
 4 B. M. — With the same salutation as before, is very much 
 broken. It contains a list of presents sent in connection with 
 the same royal marriage of a daughter of the King of Egypt 
 to the Babylonian prince. The envoy's name was Sutti; the 
 presents included a throne of strong wood, ivory, and gold, 
 and another of wood and gold, with other objects of gold and 
 strong wood. 
 
 6 B. — The salutation is the same, but the Kings' names are 
 spelled " Nabkhururia " and " Burnaburias." This tablet is 
 very much injured. It refers to a daughter and a promise. It 
 continues : 
 
 " He takes her people with (him in) seven chariots, with 
 seven chariots which he took from me ; all that belongs to her 
 behold ... let me send her people to you. The Kings 
 who ... of the daughter of the great King, in five 
 chariots ... to your father . . . three overseers 
 . . . us he (sent?) ..." 
 
 About half the obverse of the letter is then lost, and about 
 a quarter of the upper part of the back. It then continues : 
 
 " If (the arrangements) are already complete ... if 
 there are no previous arrangements let . . . to send 
 
 B Apparently a Babylonian princess sister of Callimmasin (i B. M.), even 
 
 was to be sent to Egypt, and an Egyp- if no Egyptian princess had been grant- 
 
 tian princess to Babylon. The two ed to the latter. The writer s son was 
 
 royal families were already allied by the probably Carakhardas, who succeeded 
 
 marriage of Irtabi, and yet earlier of the him. 
 
ROYAL LETTERS 305 
 
 Zalmu for the Royal Princess, for Zalmu 6 was your envoy 
 whom I sent out, let him (come) ... let him take back 
 the soldiers whom he has sought of me, and let him (take?) 
 . . . of the people of the neighborhood, who being speedily 
 sent he may take back, and let them add as many as . . . 
 
 " Khai 7 your chief, whom you send, is given soldiers and a 
 chariot of our . . . and send plenty of soldiers with Khai, 
 for the King's daughter . . . and otherwise do not send 
 the King's daughter to travel . . . Do not delay; send 
 speedily ... in the course of this year you shall send a 
 chariot and soldiers, so gathering ... let them unite as 
 many as he says (are necessary?). 
 
 " Your father sent much gold to Curigalzu ... of 
 Curigalzn, the quantity thereof increased in the palace . . . 
 so, because he heard the Kings (or great men) who gave advice, 
 thus the gold . . . the Kings, brotherhood, and good-will, 
 peace, and fealty . . . the . . . increased the silver, 
 increased the gold, increased . . . 
 
 " As thy present I have sent ... of precious stone. To 
 the Lady of thy house twenty (?) of precious stones : so my 
 wife causes me to send, because very greatly . . . and as 
 she desires shall it not be done, as I rejoiced being glad 
 . . . let them take of me much gold for thyself . . . 
 let them take of me according as I . . . may it come 
 quickly; and has not my lord ordered thus, that your envoy 
 should bring to his brother much ... so let me send to 
 thee ..." 
 
 7 B. — The salutation from Burnaburias is the same as in the 
 preceding letters. The letter continues : 
 
 " On the day that my brother's envoy arrived, and brought 
 me this message, his envoy (came) wearied to my presence: 
 he had eaten no food, and (had drunk) no strong drink . . . 
 the envoy you send told me the news, that he had not brought to 
 me the caravan 8 on account of (wicked men?) from whom it 
 was not (safe?). So he has not brought to me the caravan. 
 The explanation of the (head man?) was, because of fear of 
 being destroyed, which my brother has (known of). Thus as 
 
 6 Zalmu was a Babylonian. See the e " Siiri," " a company of merchants," 
 next letter. as in Hebrew. 
 
 7 Khai was still living in the reign 
 of Amenophis IV. 
 
 20 
 
306 THE TELL AMARNA TABLETS 
 
 I desired explanation, not . . . why the (chief?) did not 
 . . . his envoy, why he had not sent it, had not . . . my 
 brother's envoy he has caused to say this . . . ' Is it not 
 that the region was at strife ? ' thus . . . your brother 
 heard this. He has sent you salutation. Who is it that has 
 told my brother thus that the land has risen? Your brother 
 sends with speed to salute you, as wishing to hear this. Does 
 not he send his envoy to thee? I have told him then to say 
 to my brother, ' A great multitude has arisen, and the land is 
 at strife: the thing is true that thy envoy thus said. As thy 
 brother heard not that the expedition has marched on thee, he 
 has asked. Has not he sent to salute thee ? ' So as I asked 
 my envoy he said, ' As the foe has arisen let him be destroyed/ 
 My brother, have not I ordered this ? 9 And so they told me 
 all that has happened in my brother's country, and is not all 
 this explanation necessary ? And all has thus happened in my 
 land, and as for me is it not all needful ? ' The lawful com- 
 mand that was previously in the hands of our kingdom has been 
 opposed,' he said. We have speedily sent salutation : an inter- 
 change of messages between us has been established . . . 
 to your presence ..." 
 
 Several lines are here missing at the top of the tablet on the 
 back, and the letter then continues : 
 
 " . . . my salutation . . . and your salutation with 
 . . . Thou thyself behold hast (sent?) thy envoy, to make 
 known this message. So I made him wait for this. I have 
 sent my messenger with speed, when he has rested sixty-one 
 days, and as he said to me this ' I saw the foes (but not) at 
 all was I afraid.' And to-day he is . . .1 have sent to 
 thee making many presents. I have sent to my brother's hands, 
 as a present for thee, (eighty?) precious stones ; and I have sent 
 to my brother five yoke of horses, which are brought this day 
 by my envoy. I desired to send, making many presents to be 
 sent to my brother. And whatever notification (is) needful let 
 this notification be sent, let them take it for me from their home. 
 I have claimed delay that they may send presenting much gold. 
 I send notice to my brother: truly on account of my delay he 
 has remained. The gold I notify I have sent. I return expla- 
 
 • Or " advised this." The foes attack- Babylonia, and the news only came by 
 ing Egypt were at some distance from the envoy from Egypt. 
 
ROYAL LETTERS 307 
 
 nation to your presence. Have not I despatched everything to 
 my brother ? Let him behold the notice : let him sign for what- 
 ever is sent ... I was anxious lest when I sent a notice 
 my brother did not see (it) . . . thus I have returned 
 that which my brother signed, I have sent (it) for the gold 
 that they brought me. As for the gifts I so despatch thou shalt 
 thus (reply?) ; does not . . . 
 
 "' Zalmu my envoy whom I send to you is responsible to us 
 if . . . have plundered. I have made Biriyamaza re- 
 sponsible for . . . (If) again they have plundered, I have 
 made Pamakhu responsible in part for . . . to your land 
 complete. 
 
 " . . . they have sworn ... let my envoy . . . 
 to the presence of my brother ... let him be sent back 
 to me . . . his message : let him salute . . . " 
 
 8 B. — The same salutation from Burnaburias to Amenophis 
 IV. The letter continues : 
 
 " For this also my brother we speak with good-will eagerly, 
 and we cause this to be said thus with eagerness (or speed) in 
 reply. As for us we have been troubled indeed. Lo ! the mer- 
 chants who have returned with a charge, from the land of 
 Canaan, have spoken in my hearing. They were anxious on 
 account of the charge from my brother's presence, as Sumatta 10 
 the son of Malumme from the city of Khinnatunu, 1 in the land 
 of Canaan, and Sutatna son of Sarratu of the city of Acca 2 
 sent their soldiers: they perceived my merchants, and they 
 spoiled our ... I sent to you ... let him tell you. 
 
 " The Canaanites in your country, and the Kings . . . 
 in your country have violently cut off . . . the silver that 
 they carried — a present . . . And the men who are my 
 servants . . . has smitten them. He destroyed our 
 (wealth?) ; and as these chiefs he has caused to be slain, it is 
 clear that the man is, indeed, my foe. And, indeed, they are 
 slaying a chief of your envoys : when he was an envoy between 
 us he was slain, and his people have been hostile to you, and the 
 chief my foe, Sumatta, dogging his steps, caused him to be 
 
 10 '* Sumatta." Compare " Shammah " lower Galilee, east of Accho, is intend- 
 
 (Gen. xxxvi. 13-17), a proper name, ed, now Kefr* Anan. 
 
 perhaps, from the same root. a See Zatatna and Surata, kings of 
 
 1 " Khinna tuni " would mean " in- Accho (93 B., 95 B.), p. 249. This, 
 
 habiting Khinna," see Khini (64 B. M., taken with the name of Neboyapiza in 
 
 p. 25), but more probably Hannathon in the latter letter, indicates a date early 
 
 in the reign of Amenophis IV. 
 
3 oS THE TELL AMARNA TABLETS 
 
 slain ; he saw him and slew him. And the other chief Sutatna 
 the Acchoite (though at first they repelled him?) sent his chiefs 
 against him ... he said thus. Behold this . . . ask 
 as to this, truly you know ... I have sent thee as a present 
 one manah of precious stones . . . my envoy speedily 
 . . . truly my brother has known ... do not 
 (blame?) my envoy . . . let him be speedily sent . . . " 
 
 These two last letters of Burnaburias are important as show- 
 ing the disturbances in Syria, also mentioned by Dusratta (23 
 B.) early in the reign of Amenophis IV. 
 
 28 B. — A very broken tablet containing a long list of pres- 
 ents supposed to have been sent by Burnaburias, and consisting 
 mainly of gold and gems. 
 
 Letters from Alasiya 
 
 7 B. M. — " To the King of Egypt my brother by letter, thus 
 the King of the Land of Alasyia 3 thy brother. I am at peace. 
 Peace be to my brother. May there be much peace to his house, 
 to his wives, to his son, to his horses, his chariots, and in his 
 land. My brother's present (is) fifty (pounds of bronze?) five 
 yoke of horses. I have sent my brother's present (and) my 
 brother's envoy with speed, and let my brother despatch my 
 messenger again with speed, and let me ask a gift which 
 . . . and ... In his letter it is directed what to send. 
 He has sent silver. Let him send, not refusing the explanation 
 of my envoy . . . Cuniea, Ebiluna, Sirumma, Usbarra, 
 Belraam* the explanation which . . . these things which 
 are with . . . my . . . " 
 
 12 B. — The salutation is the same, mentioning only one son 
 of the King of Egypt. 
 
 " My brother has speedily sent my envoys (under escort?), 
 and I heard your salutation. The chief (and) my merchants 
 my brother has despatched speedily (under escort?) : has not 
 your chief approached with mv merchants and my fleet (or 
 ship) ? " 
 
 • Alasiya was apparently a maritime Elishah (Gen. x. 4; Ezek. xxvii. 7) was 
 region beyond the tributary Egyptian a maritime region. The diffusion west- 
 States, and not either in Babylonia ward of a Semitic population in Cilicia 
 (Shinar) nor in the Hittite country (5 has long been suspected to have oc- 
 B. M.); probably it is the Elishah of curred early. 
 
 the Bible on the south shores of Asia * Semitic personal names, showing the 
 
 Minor. (See my note " P. E. F. Quar- worship of Ea and Baal in Elishah. 
 terly Statement," January, 1892, p. 44.) 
 
 
ROYAL LETTERS 309 
 
 15 B. — A much broken letter from the same, referring to 
 the sending of copper. The last words appear to be " let him 
 come returning year by year." 
 
 1 1 B. — The salutation is the same, including " thy house, 
 thy concubines, 5 thy sons," etc. This is a very difficult letter, 
 but appears to read : " Why, my brother, do you utter this mes- 
 sage to me ? My brother has known nothing at all that I have 
 not done. As for me, behold the Chiefs of the land of the 
 Lucci 8 whom you confounded in my land, I (was) glad should 
 be conquered." 
 
 " My brother you say to me, ' Lo the Chiefs of thy land are 
 with them/ but I (say) my brother has not known this that 
 they are with them; (or) if they are Chiefs of my land. But 
 send thou to me and do as I wish. 
 
 " Do not you know the Chiefs of my land? Do not make this 
 message (even) if they are Chiefs of my land. But do as you 
 wish. 
 
 " Lo ! my brother, as you do not send my envoy, this letter 
 will speak for me as a brother of the King. It is brought by 
 your envoy. 
 
 " Moreover, I have perceived neither hinderance nor evil in 
 what was done, and lo ! my brother, are not you at rest in your 
 heart?" 
 
 5 B. M. — The salutation is in the fullest form — nine lines. 
 The letter is almost perfect, and continues : 
 
 " Lo I have sent to thy presence five hundred pieces of copper 
 (or bronze) as a present for my brother ; as brother, little copper 
 is found (is it not so) in your midst. When the power of An- 
 Amar-ut 7 my Lord smote the whole of the men of my land, 
 and none made bronze, also my brother it has not been found 
 in thy midst. 
 
 " Your envoy with my envoy I hope to despatch, and what- 
 ever my brother requires of copper I also have sent thee. A 
 Brother thou art to me. Much gold and silver he has sent to 
 
 6 The signs SAL US indicate " fe- * " An-Amar-ut " (" sun-disk ") I have 
 
 male servants." supposed to be the name of Khu-en- 
 
 e " Lukki," perhaps the Lycians, or Aten (" glory of the sun-disk "), a title 
 
 perhaps the Ligyes of Herodotus, on apparently of Amenophis IV (Brugsch, 
 
 the borders of Matiene (vii. 72). They *' Hist. Egypt," i. p. 441); but it may, 
 
 appear to be the Laka who lived in the of course, refer to the god so called 
 
 Taurus, the Leku of Egyptian records (see note, p. 198). The King of Egypt 
 
 (Brugsch, ii. pp. 44, 54. "6, 124) men- is called the sun-god in many of the let- 
 
 tioned with other tribes of north Syria, ters in this collection, 
 and with the Shakalisha— perhaps Cili- 
 cians. 
 
3 io THE TELL AMARNA TABLETS 
 
 me. My brother, God (Elohim) gives me also gold. And to 
 my brother's presence I have sent thee whatever my brother 
 desires. Moreover, my brother, do'not you desire my envoy? 
 And my brother has given me also men of his bosom. My 
 brother has sent me two (precious vases?) and has despatched 
 to me one of the Chiefs of illustrious birth. 8 
 
 " Moreover, my brother, the Chiefs of my land say to me, 
 that they have walked for me according to the letters of the 
 King of Egypt; and, my brother, the decrees also, and 
 the . . . 
 
 " Moreover, as a Chief of the land of Alasiya has died in the 
 land of Egypt, and his possessions are in your land, and his son 
 and his wife are with me ; and, my brother, the possessions of 
 the Chiefs of Alasiya are . . , Give them also, my brother, 
 into the hands of my envoy. My brother, has not he abode in 
 your midst, as your envoy abode three years in my land, be- 
 cause the power of An-Amar-nt is in my land; and with my 
 family (and) my wife, is the son of him who has died even 
 now, my brother. I hope to despatch (under escort?) your 
 envoy with my envoy; and I have sent a present to thee, my 
 brother. Moreover, my brother has sent the gold that I desired 
 of thee — much gold, my brother. And let my brother send the 
 possessions that I ask of thee. And, whatever were the mes- 
 sages, my brother has done all, and as for thee whatever mes- 
 sages you utter to me, I also have done. With the King of 
 the Hittites, and with the King of Shinar, with these I am not 
 familiar. Whatever gifts they have sent to me, and I have ren- 
 dered twice the amount to thee. Thy envoy has been sent to 
 me to serve, and my envoy has been sent to thee to serve." 
 
 6 B. M.— " Thus the King of Alasiya to the King of Egypt 
 my brother. Let him learn : behold I have been at peace, and my 
 land is mighty ; and because of your salutation peace be to you, 
 peace be to your house, your sons, your wives, your horses, 
 your chariots, your land. May there be much peace forever, 
 my brother. 
 
 " Lo ! you shall send to me. Why do not you send your 
 envoy to my city again ; and I heard not. Lo ! how much you 
 
 8 The sign KHU means " bird," but " who trains birds," but it would rather 
 
 also " glory " and " prince." " Hid mean " who gives birth to birds," 
 
 KHUMES " I take to mean " born of which is impossible, 
 princes." Others have rendered it 
 
ROYAL LETTERS 
 
 3" 
 
 afflict me, and I am not made acquainted with all in your midst, 
 and I wonder at this. And now I have despatched my envoy to 
 your city, and I have also despatched to you, by the hands of 
 my envoy for you, one hundred (pounds?) of bronze again. 
 And your envoy carries now gifts — a couch of strong wood, 
 enriched with gold, and chariots enriched with gold, and two 
 horses, and forty-two (vases?), and fifty gold (vases?), and 
 two cups, and fourteen pieces of strong wood, and seventeen 
 large vessels of good make . . . from the ( ?) ; four 
 (vases?), and four gold (vases?) . . . the gifts of which 
 none . . . " 
 
 The next thirteen lines are almost entirely destroyed. The 
 letter continues on the back of the tablet : 
 
 "... Alasiya my merchants with thy merchants, and 
 . . . with them ; and truly there is good faith . . . and 
 my envoy will go to your city, and your envoy shall go to my 
 city. Moreover, why will you not despatch for me (unguents 
 and vases?) I (say), and I will order what you wish, and that 
 which is useful (serving well?) in fulfilment of the decree, I 
 order to be given thee. Behold you sit on the throne of your 
 Kingdom." 
 
 13 B. — A short fragment, too broken to read, includes the 
 names of the countries of Egypt and of Alasiya, with saluta- 
 tions. It includes a reference to merchants, and apparently to 
 presents, nine lines in all. 
 
 14 B. — The writing and the clay appear to show that this 
 also came from Alasiya. It included twenty-two lines, but is 
 much broken. The following may be read : 
 
 " Lo ! as a present to thee I have sent five pieces of copper, 
 three (pounds) of good copper, one (?), one (weapon?) — a 
 shipload. Also, my brother, these men of this royal ship 
 . . . and as for thee, the ship . . . speedily . . . 
 is sent. Thou art my brother. You desire a salutation, and I 
 have given it to thee. This man, the servant of the King my 
 Lord, does not he approach before them ? and thou, my brother, 
 send him speedily (under escort ?)." 
 
 16 B. — The ordinary salutation is much broken, but the 
 writing, and the clay of the tablet, seem to show that the 
 letter came from Alasiya. The second paragraph mentions 
 
3 i2 THE TELL AMARNA TABLETS 
 
 countries called Umdhi . . . and Tim . . . possibly 
 Hamath and Damascus. The third paragraph continues: 
 
 " And now behold why do you . . . your fortress more 
 than my fortress ; and who is it that has vexed us ? It is the 
 abode of a hundred sons of violence. So now . . . my 
 brother, because of this, the city Khumme has meditated evil, 
 and if . . . why not gather, and ... to preserve, 
 since it is necessary that they should be protected from 
 what ..." 
 
 The remainder, including a note for the King's scribe, is too 
 broken to read. 
 
 17 B. — A mere fragment, apparently from Alasiya, contains 
 a list of presents, including five wooden thrones (or chairs), 
 objects of silver, a wooden footstool, and a weight of one 
 manah of some other substance. 
 
CUNEIFORM INSCRIPTIONS AND 
 HIERATIC PAPYRI 
 
 [Translated by Varicus Egyptologists] 
 
CUNEIFORM INSCRIPTIONS AND HIERATIC 
 
 PAPYRI 
 
 THE GREAT TABLET OF RAMESES II AT ABU- 
 
 SIMBEL 
 
 Translated by Edouard Naville 
 
 IN the great temple of Abu-Simbel, between two pillars of 
 the first hall, there is a large tablet, which has been added, 
 evidently, a long time after the completion of the temple. 
 This tablet, which is the object of the present translation, is 
 covered with a text of thirty-seven lines, containing a speech 
 of the god Ptah Totunen to the King Rameses II, and the 
 answer of the King. 
 
 It was very likely considered by the kings of Egypt to be 
 a remarkable piece of literature, as it has been repeated, with 
 slight alterations, on the pylons of the temple of Medinet- 
 Habu, built by Rameses III. The tablet, which is decaying 
 rapidly, has been published three times: first, by Burton, in 
 the " Excerpta Hieroglyphica," pi. 60 ; then from the copies of 
 Champollion, in the " Monuments de I'Egypte et de la Nubie" 
 I, pi. 38 ; and, finally, by Lepsius, " Denkmaler" III, pi. 193. 
 The inscription of Medinet-Habu has been copied and pub- 
 ished by M. Duemichen, in his " Historische Inschriften" I, 
 pi. 7-10, and by M. Jacques de Rouge, in his "Inscriptions 
 recueillis en Egypte" II, pi. 1 31-138. 
 
 I am not aware that any complete translation of this long 
 text has been made. The first part has been translated into 
 German by Mr. Duemichen ("Die Flotte einer Mgyptischen 
 Konigin," Einleitung) , from the text at Medinet-Habu; a por- 
 tion of it is also to be found in Brugsch, "JEgyptische Ge- 
 schichte," p. 538. The present translation I have made from 
 the tablet, which, being more ancient than the inscription, is 
 
 .315 
 
3 i6 INSCRIPTIONS AND PAPYRI 
 
 very likely to be the original. It contains an interesting allu- 
 sion to the marriage of Rameses with a daughter of the King 
 of the Kheta. The inscription at Medinet-Habu, which is 
 written more carefully than the tablet, and with less abbrevia- 
 tions, has given me a clue to several obscure passages of the 
 ancient text. 
 
 The tablet is surmounted by a cornice, with the winged 
 disk. Underneath, the god Totunen is seen standing, and 
 before him Rameses, who strikes with his mace a group of 
 enemies whom he holds by the hair. Behind the god are the 
 ovals of six foreign nations, most likely Asiatics: Auentem, 
 Hebuu, Tenfu, Temuu, Hetau, Emtebelu. 
 
 The inscription above the god is as follows: 
 
 " Said by Ptah-Totunen, with the high plumes, armed with horns, 
 who generates the gods every day : (I am) thy father, I have begotten 
 thee like a god, to be a king in my stead. I have transmitted to thee all 
 the lands which I have created ; their chiefs bring thee their tribute, they 
 come bearing their presents because of their great fear ; all foreign nations 
 are united under thy feet, they are to thee eternally ; thy eye is fixed on 
 their heads forever." 
 
 Tablet of Rameses II 
 
 1 The 35th year, the 13th of the month Tybi, under the 
 reign of Ra-Haremakhu, the strong bull, beloved of truth, 
 the Lord of the Thirty Years, like his father Ptah, Totunen, 
 the Lord of Diadems, the protector of Egypt, the chastiser 
 of foreign lands, Ra, the father of the gods, who possesses 
 Egypt, the golden hawk, the Master of Years, the most 
 mighty sovereign of Upper and Lower Egypt. 
 
 2 Ra-userma-sotep-en-Ra, the son of Ra, the issue of Totu- 
 nen, the child of the Queen Sekhet, Rameses, beloved of 
 Amen, ever living. 
 
 Thus speaks Ptah-Totunen with the high plumes, armed 
 with horns, the father of the gods, to his son who loves 
 him, 
 
 3 the first-born of his loins, the god who is young again, the 
 prince of the gods, the master of the thirty years, like 
 Totunen, King Rameses. 1 I am thy father, I have begot- 
 
 1 The name of the King is everywhere written in full, with the two cartouches. 
 
TABLET OF RAMESES II AT ABU-SIMBEL 317 
 
 ten thee like a god; all thy limbs are divine. I took the 
 form of the ram of 
 
 4 Mendes, and I went to thy noble mother. I have thought 
 of thee, I have fashioned thee to be the joy of my person, 
 I have brought thee forth like the rising sun, I have raised 
 thee among the gods, King Rameses. Num 
 
 5 and Ptah have nourished thy childhood, they leap with joy 
 when they see thee made after my likeness, noble, great, 
 exalted. 2 The great princesses of the house of Ptah and 
 the Hathors of the t -mple of Tern are 
 
 6 in festival, their hearts are full of gladness, their hands take 
 the drum with joy, when they see thy person beautiful and 
 lovely like my Majesty. 
 
 The gods and goddesses exalt thy beauties, they celebrate 
 thee 
 
 7 when they give to me their praises, saying : " Thou art our 
 father who has caused us to be born ; there is a god like thee, 
 the King Rameses. 
 
 I look at thee, and my heart is joyful ; I embrace thee with 
 my golden arms, and I surround thee with life, purity, and 
 duration. I provide thee 
 
 8 with permanent happiness. I have fixed in thee joy, en- 
 joyment, pleasure, gladness, and delight. I grant thee that 
 thy heart may be young again like mine. I have elected 
 thee, I have chosen thee, I have perfected thee; thy heart 
 is excellent and thy words are exquisite ; there is absolutely 
 nothing 
 
 9 which thou ignorest, up to this day, since the time of old ; 
 thou vivifiest the inhabitants of the earth through thy com- 
 mand, King Rameses. 
 
 I have made thee an eternal king, a prince who lasts for- 
 ever. I have fashioned thy 
 
 10 limbs in electrum, thy bones in brass, and thy arms in iron. 
 I have bestowed on thee the dignity of the divine crown ; 
 thou governest the two countries as a legitimate sovereign ; 
 I have given thee a high Nile, and it fills Egypt for thee 
 with the abundance of riches and wealth; there is 
 
 2 Here and in other places a gap in corresponding sentence in the inscrip- 
 the tablet has been filled up by the tion of Medinet Habou. 
 
3 i3 INSCRIPTIONS AND PAPYRI 
 
 1 1 plenty in all places where thou walkest ; I have given thee 
 wheat in profusion to enrich the two countries in all times ; 
 their corn is like the sand of the shore, the granaries reach 
 the sky, and the heaps are like mountains. Thou rejoicest 
 and thou art praised 
 
 12 when thou seest the plentiful fishing, and the mass of fishes 
 which is before thy feet. All Egypt is thankful toward 
 thee. 
 
 I give thee the sky and all that it contains. SEB shows 
 forth for thee what is within him ; 3 the birds hasten to thee, 
 the pigeons of Horsekha 
 
 13 bring to thee their offerings, which are the first-fruits of 
 those of Ra. Thoth has put them on all sides. 
 
 Thou openest thy mouth to strengthen whoever thou 
 wishest, for thou art Num ; thy royalty is living in strength 
 and might like Ra, since he governs the two countries. 
 
 14 King Rameses, I grant thee to cut the mountains into 
 statues immense, gigantic, everlasting ; I grant that foreign 
 lands find for the precious stone to inscribe (?) the monu- 
 ments with thy name. 
 
 15 I give thee to succeed in all the works which thou hast 
 done. (I give thee) all kinds of workmen, all that goes 
 on two and four feet, all that flies and all that has wings. 
 I have put in the heart of all nations to offer thee what 
 they have done ; themselves, princes great and small, with 
 one 
 
 16 heart seek to please thee, King Rameses. 
 
 Thou hast built a great residence to fortify the boun- 
 dary of the land, the city of Rameses ; it is established on 
 the earth like the four pillars 
 
 17 of the sky; thou hast constructed within a royal palace, 
 where festivals are celebrated to thee as is done for me 
 within. I have set the crown on thy head with my own 
 hands, when thou appearest in the great hall of the double 
 throne ; 4 and men and gods have praised thy name 
 
 18 like mine when my festival is celebrated. 
 
 Thou hast carved my statues and built their shrines as 
 I have done in times of old. I have given thee years by 
 
 8 The plants. * Allusion to the festival of the coronation. 
 
TABLET OF RAMESES II AT ABU-SIMBEL 319 
 
 periods of thirty ; 5 thou reignest in my place on my throne ; 
 I fill thy limbs with life and happiness, I am behind thee 
 to protect thee ; I give thee health and strength ; 
 
 19 I cause Egypt to be submitted to thee, and I supply the 
 two countries with pure life. 
 
 King Rameses, I grant that the strength, the vigor and 
 the might of thy sword be felt among all countries ; thou 
 castest down the hearts of all nations ; 
 
 20 I have put them under thy feet ; thou comest forth every 
 day in order that be brought to thee the foreign prisoners ; 
 the chiefs and the great of all nations offer thee their chil- 
 dren. I give them to thy gallant sword that thou mayest 
 do with them what thou likest. 
 
 21 King Rameses, I grant that the fear of thee be in the 
 minds of all and thy command in their hearts. I grant 
 that thy valor reach all countries, and that the dread of 
 thee be spread over all lands; the princes tremble at thy 
 remembrance, and thy 
 
 22 Majesty is fixed on their heads ; they come to thee as sup- 
 plicants to implore thy mercy. Thou givest life to whom 
 thou wishest, and thou puttest to death whom thou pleasest ; 
 the throne of all nations is in thy possession. I grant thou 
 mayest show all thy 
 
 23 admirable qualities and accomplish all thy good designs; 
 the land which is under thy dominion is in joy, and Egypt 
 rejoices continually. 
 
 King Rameses, I have exalted thee through such mar- 
 vellous 
 
 24 endowments that heaven and earth leap for joy and those 
 who are within praise thy existence; the mountains, the 
 water, and the stone walls which are on the earth are 
 shaken when they hear thy excellent name, since they 
 have seen what I have accomplished for thee; 
 
 25 which is that the land of Kheta should be subjected to 
 thy palace; I have put in the heart of the inhabitants to 
 anticipate thee themselves by their obeisance in bringing 
 thee their presents. Their chiefs are prisoners, all their 
 property is the tribute in the 
 
 8 The TpiaKovatTT)pis here and in the title of the King has been employed as 
 we should say a " century." 
 
320 
 
 INSCRIPTIONS AND PAPYRI 
 
 26 dependency of the living king. Their royal daughter is 
 at the head of them ; she comes to soften the heart of King 
 Rameses ; her merits are marvellous, but she does not know 
 the goodness which is in thy heart ; 
 
 27 thy name is blessed forever; the prosperous result of thy 
 great victories is a great wonder, which was hoped for, 
 but never heard of since the time of the gods ; it was a hid- 
 den record in the house of books since the time of Ra, till 
 the reign of thy 
 
 28 living 6 Majesty ; it was not known how the land of Kheta 
 could be of one heart with Egypt; and behold, I have 
 beaten it down under thy feet to vivify thy name eternally, 
 King Rameses. 
 
 29 Thus speaks the divine King, the Master of the Two 
 Countries, who is born like Khepra-Ra, in his limbs, who 
 appears like Ra, begotten of Ptah-Totunen, the King of 
 Egypt; Ra-userma-sotep-en-Ra, the son of Ra, Rameses, 
 beloved of Amen, ever living, to his father who appears 
 before him, Totunen, 
 
 30 the father of the gods : 
 
 I am thy son, thou hast put me on thy throne, thou hast 
 transmitted to me thy royal power, thou hast made me 
 after the resemblance of thy person, thou hast transmitted 
 to me what thou hast created ; I shall answer by doing all 
 the good things which thou desirest. 
 
 31 As I am the only master like thou, I have provided the 
 land of Egypt with all necessaries; I shall renew Egypt 
 for thee as it was of old, making statues of gods after the 
 substance, even the color of their bodies. Egypt will be 
 the possession of their hearts, and will build them 
 
 32 temples. I have enlarged thy abode in Memphis, it is 
 decked with eternal works, and well-made ornaments in 
 stones set in gold, with true gems ; I have opened 
 
 33 for thee a court on the north side with a double staircase ; 
 thy porch is magnificent; its doors are like the horizon 
 of the sky, in order that the multitude may worship thee. 
 
 Thy magnificent dwelling has been built inside its walls ; 
 thy divine image is in its 
 
 • Literally, life, health, and strength. 
 
HYMN TO OSIRIS 321 
 
 34 mysterious shrine, resting on its high foundation; I have 
 provided it abundantly with priests, prophets, and culti- 
 vators, with land and with cattle ; I have reckoned its offer- 
 ings by hundreds of thousands of good things ; thy festival 
 of thirty years is celebrated there 
 
 35 as thou hast prescribed it to me thyself; all things flock 
 to thee in the great offering day which thou desirest ; the 
 bulls and calves are innumerable; all the pieces of their 
 flesh are by millions ; the smoke of their fat reaches heaven 
 and is received within the sky. 
 
 36 I give that all lands may see the beauty of the buildings 
 which I have created to thee ; I have marked with thy name 
 all inhabitants and foreigners of the whole land; they are 
 to thee forever; for thou hast created them, to be under 
 the command of thy son, who is on 
 
 37 thy throne, the master of gods and men, the lord who cele- 
 brates the festivals of thirty years like thou, he who wears 
 the double sistrum, the son of the white crown, and the 
 issue of the red diadem, who unites the two countries in 
 peace, the King of Egypt, Ra-userma-sotep-en-Ra, the son 
 of Ra, Rameses, beloved of Amen, living eternally. 
 
 HYMN TO OSIRIS 
 
 {Stele of Amen-em-ha, Eighteenth Dynasty) 
 
 Translated by M. Francois Chabas 
 
 THIS stele is one of the usual funereal tablets which are 
 found in the cemeteries at Memphis and Thebes. The 
 upper part of the tablet is round, and has the two 
 sacred eyes and symbolical signets, which, as well as the 
 winged globe, almost invariably surmount these sacred in- 
 scriptions, and of which the meaning has not yet been satis- 
 factorily determined. 
 
 Immediately below this emblem are two vignettes: in the 
 first a functionary named Amen-em-ha ( " Amen at the be- 
 ginning " ) presents a funereal offering to his father Amen- 
 mes ( " Amen's son," or, " born of Amen " ) the steward of 
 21 
 
3 22 INSCRIPTIONS AND PAPYRI 
 
 the deity's flocks, 1 beside whom is his deceased wife Nefer-t-aru 
 and a young boy, his son, Amen-em-ua ( " Amen in the 
 bark " ). In the second vignette, a principal priest (heb) of 
 Osiris, dressed in the sacerdotal leopard's skin, offers incense 
 to the lady Te-bok ( " The servant-maid " ) ; below is a row 
 of kneeling figures, namely : two sons, Si-t-mau ( " Son of the 
 mother " ), Amen-Ken ( " Amon the warlike " ), and four 
 daughters, Meri-t-ma ( " Loving justice " ), Amen-Set 
 ( " Daughter of Amen " ), Souten-mau ( " Royal Mother " ), 
 and Hui-em-neter ( " Food for god " ). As there is no indi- 
 cation of relationship between the subjects of the two vign- 
 ettes, it may be inferred that Te-Bok was a second wife of 
 Amen-em-ha. 
 
 The lower portion of the tablet is filled up with the follow- 
 ing Hymn to Osiris, written in twenty-eight lines of hiero- 
 glyphics which are very well preserved except wherever the 
 name of the deity Amen occurs, which has been hammered 
 out 2 evidently at the time of the religious revolution in Egypt 
 under the reign of Amenophis IV, who, assuming the name 
 of Chu-en-aten ( " Splendor," or, " Glory of the solar disk " ), 
 overthrew the worship of the older divinities and principally 
 that of Amen-Ra; a change which was again overthrown in 
 the period of his successors, who restored the former letters. 
 From the style of art and other indications it is almost certain 
 that the monument was erected in the reign of Thothmes I 
 of the eighteenth dynasty. 
 
 The stele is now deposited in the Bibliotheque Nationale, 
 Paris, and has been published by M. Chabas in the " Revue 
 Archeologique," May-June, 1857, after a paper stamp taken 
 by the late M. Deveria. 
 
 A Hymn to Osiris 
 
 1 Adoration of Osiris by the Steward of the flocks, Amen- 
 em-ha, Son of the Lady Nefer-t-ari : he says, 
 
 Welcome to thee 3 Osiris, Lord of length of times, King 
 of the gods, of many names, of holy transformations, of 
 
 1 I.e., the flocks of the temple's es- of the flocks (Amen-mes), son of the 
 tates. Lady Nefer-t-ari." 
 
 2 The defaced passages ran thus, "Avel 
 " Adoration of Osiris by the steward 
 
HYMN TO OSIRIS 323 
 
 mysterious forms in the temples, august being, residing 
 in Tattu, Great One contained 
 
 2 in Sokhem, Master of invocations in Ant. 4 Principle of 
 abundance in On; who has the right to command in the 
 place of double justice, mysterious soul, Lord of Kerer, 
 Holy One of the White Wall, Soul of the sun, his very 
 body reposing in 
 
 3 Souten-Khnen ; author of invocations in the region of the 
 tree Ner : whose soul is existing for vigilance ; Lord of the 
 great dwelling in Sesennou 5 the very awful in Shashotep ; 
 Lord of the length of times in Abydos. 
 
 The road to his dwelling is in the To-sar ; 6 his name is 
 stable in 
 
 4 men's mouths. He is the paut-ti 7 of the world, Atum, 
 feeder of beings among the gods, beneficent spirit in the 
 abode of spirits. 
 
 From him the heavenly Nile 8 derives its waters ; from 
 him comes the wind, and respirable air 9 is in his nostrils, 
 for his satisfaction, and 
 
 5 taste of his heart. For him, the ground brings forth to 
 abundance; in obedience to him is the upper heaven and 
 its stars, and he opens the great gates ; he is the Master 
 of invocations in the south heavens, and of adorations in 
 the north heavens : the moving 
 
 6 constellations are under the place of his face, they are his 
 dwellings, as also the reposing constellations. To him Seb 
 orders offerings to be presented : the gods adore him ; those 
 who are in the lower heaven bow to him, the divine Chiefs 10 
 doing reverence, all supplicating. 
 
 7 They see him, those who are there, the august ones, and 
 stand in awe from him ; the whole earth glorifies him when 
 his holiness proceeds [on the vault of the sky] : he is a 
 Sahou illustrious among the Sahous, great in dignity, 
 permanent in empire. He is the excellent master of the 
 gods, fair and 
 
 * Vide Goodwin, in Chabas; Me- or double-paut, are connected with the 
 
 langes III, Tom. I, pi. 257. idea of " creation." 
 
 B Hermopolis magna. 8 NOYN, vovv, abyssus. 
 
 6 The entrance to the dwelling of the * " Mesess," sky, vault, and veil, 
 dead. 10 Ritual, ch. XVIII. Lepsius, 
 
 7 The words " paut " and " paut-ti," " Todtenbuch," xi. ch. XVIII. ix. e. 
 
 17, 1. 62. 
 
324 INSCRIPTIONS AND PAPYRI 
 
 8 beloved by all who see him. He imposes his fear to all 
 lands so that they like to exalt his name to the first rank. 
 Through him all are in abundance ; Lord of fame in heaven 
 and on earth. Multiplied (are his) acclamations in the 
 feast of Ouak; acclamations are made to him by the 
 
 9 two worlds unanimously. He is the eldest, the first of 
 his brothers, the Chief of the gods, he it is who maintains 
 justice in the two worlds, and who places the son in the 
 seat of his father; he is the praise of his father Seb, the 
 love of his mother Nou; very valiant, he overthrows the 
 impure; invincible, he strikes 
 
 io his opponent, he inspires his fear to his enemy; he seizes 
 the wicked one's boundaries; firm of heart, his feet are 
 vigilant : he is the offspring of Seb, ruling the two worlds. 
 He (Seb) has seen his virtues and has commanded him to 
 conduct 
 
 ii the nations by the hand continually. 1 He has made this 
 world with his hand, its waters, its atmosphere, its vege- 
 tation, all its flocks, all its flying things, all its fish, all its 
 reptiles and quadrupeds. Justice is rendered to the 
 
 12 Son of Nou and the world is at quiet when he ascends the 
 seat of his father like the sun: he shines at the horizon, 
 he enlightens the darkness, he illuminates shades by his 
 double plume : 2 he inundates the world like 
 
 13 the sun every morning. His diadem predominates at top 
 of heaven and accompanies 3 the stars : he is the guide 4 
 of all the gods. 
 
 He is beneficent in will and words: he is the praise of 
 the great gods and the love of the small gods. 
 
 His sister took care of him, by dissipating his enemies, 
 
 14 repelling (bad) luck; she sends forth her voice by the 
 virtues 5 of her mouth : wise of tongue, no word of hers 
 fails. She is beneficent in will and speech: It is Isis the 
 beneficent, the avenger of her brother: she unrepiningly 
 sought him : 
 
 15 she went the round of the world lamenting him: she 
 stopped not till she found him : she shadowed with her 
 
 1 Literally, " for a number of times." B " Sensen," fraternize. 
 
 2 The two long feathers which adorn * Sam. 
 
 the head-attire of the Sun-god. B Beneficent force. 
 
HYMN TO OSIRIS 325 
 
 wings ; her wings caused wind, making the invocation of 
 her brother's burial ; 
 
 16 she raised the remains of the god of the resting heart: 
 she extracted his essence : she had a child, she suckled the 
 baby in (loneliness) secret; none know where that hap- 
 pened. 
 
 The arm (of the child) has become strong in the great 
 dwelling 
 
 17 of Seb. 6 The gods are joyous at the arrival of Osiris, son 
 of Horus intrepid, justified, son of Isis, heir of Osiris. The 
 divine Chiefs join him : the gods recognize the Universal 
 Lad himself. The Lords of justice there united 
 
 18 to watch over iniquity and sit in Seb's great dwelling are 
 giving authority to its Lord. 7 The reign of justice be- 
 longs to him. Horus has found his justification ; given to 
 him is the title of his father, he appears with the royal fillet, 
 
 19 by the orders of Seb. He takes the royalty of the two 
 worlds; the crown of the superior region is fixed on his 
 head. He judges the world as he likes : heaven and earth 
 are below the place of his face: he commands mankindj 
 the intelligent beings, the race of the Egyptians, and the 
 northern barbarians. 8 The circuit 
 
 20 of the solar disk is under his management, the winds, the 
 waters, the wood of the plants and all vegetables. A god 
 of seeds, he gives all herbs and the abundance of the 
 ground. He affords plentifulness 9 and gives it to all the 
 earth. 
 
 21 (lAll men are in ecstasy, hearts in sweetness, bosoms in joy ; 
 everybody is in adoration. Everyone glorifies his good- 
 ness : mild is his love for us ; his tenderness environs (our) 
 hearts: great is his love in all bosoms. The 
 
 22 Son of Isis has justice rendered him : his foe falls under 
 his fury, and the evil-doer at the sound of his voice : the 
 violent is at his final hour, the Son of Isis, father avenger, 
 approaches him. 
 
 23 Sanctifying, beneficent is his name; veneration finds its 
 place: respect immutable for his laws: the path is open, 
 
 •The great dwelling of Seb is the 8 The entire north, 
 
 earth itself. ° Or, satiating abundance. 
 
 1 I.e., To the lord of justice. 
 
326 INSCRIPTIONS AND PAPYRI 
 
 the footpaths are opened : both worlds are at rest : evil flies 
 and earth becomes fecundant peaceably under its Lord. 
 Justice is confirmed 
 by its Lord who pursues iniquity. 
 
 24 Mild is thy heart, O Ounnefer, son of Isis ! he has taken 
 the crown of the Upper region: to him is acknowledged 
 his father's authority in the great dwelling of Seb: Phra 
 when speaking, Thoth in writing, 
 
 25 the divine Chiefs are at rest. 
 
 What thy father Seb has commanded for thee, let that 
 be done according to his word. 
 
 (This Egyptian " So be it " ends the hymn. Below this is 
 the usual formula.) 
 
 Oblation to Osiris living in the west, Lord of Abydos: 
 may he allow funereal gifts: bread, liquor, oxen, geese, 
 clothes, incense, oil, all gifts of vegetation : 
 
 To make the transformations, to enjoy the Nile, to appear 
 as a living soul, to see the solar disk every morning: to 
 go and to come in the Ru-sat: that the soul may not be 
 repulsed in the Neter-Kher. To be gratified 10 among 
 the favored ones, in presence of Ounnefer, to take the ali- 
 ments presented on the altars of the great god, to breathe 
 the delicious air and to drink of the rivers current. To the 
 steward of the flocks of Ammon, Amen-mes, justified " Son 
 of Lady Hen-t, justified, his consort, who loves him . . ." 
 
 (The name of Nefer-t-aru, which ought to end the phrase, 
 has been completely chiselled out.) 
 
 10 The exact meaning is the French " combler." 
 
TRAVELS OF AN EGYPTIAN 32 f 
 
 TRAVELS OF AN EGYPTIAN IN THE FOURTEENTH 
 CENTURY B.C. 
 
 [From a Papyrus in the British Museum] 
 
 Translated by M. F. Chabas and M. C. W. Goodwin 
 
 THE " Travels of an Egyptian " has first been translated 
 into English by M. C. W. Goodwin (" Cambridge Es- 
 says," 1858, p. 267-269), from a hieratic papyrus in the 
 British Museum, published in fac-simile by the trustees (Fo. 
 1842, pi. 35-61). In 1866, M. F. Chabas, availing himself of 
 the collaboration of M. Goodwin, published a full translation 
 of the same in French (" Voyage d'un Egyptien en Syrie, en 
 Phenicie," etc., 4to, 1866), including a copy of the hieratic text 
 with a double transcription into hieroglyphic and Coptic 
 types, and a perpetual commentary. Objections were made by 
 M. H. Brugsch ("Revue Critique/' Paris, 1868, Aout et Sep- 
 tembre). But M. Chabas strongly vindicated his views in an 
 additional work, " Voyage d'un Egyptien — Reponse a la 
 Critique/' Chalons, 1868, 4to, since which the matter seems to 
 be settled among Egyptologists. The debate was, however, 
 unimportant in regard to geographical information, as it bore 
 merely on the point to ascertain whether the narrative refers 
 to an actual journey really effected by the Egyptian officer 
 named a Mohar, or a model narrative of a supposed voyage 
 drawn from a previous relation of a similar trip extant at the 
 time. 
 
 Travels of an Egyptian 
 
 Section 1 
 
 18 . 3 Thy letter which is full of lacunce is loaded with pre- 
 tentious expressions: such is the retribution of those 
 who wish to understand it; it is a charge 
 
 18 . 4 which thou hast charged at thy will. " I am a scribe, 
 a Mohar," hast thou repeated : let us respect thy word 
 and set off. 
 
 18 . 5 Thou hast put horses to the chariots; thy horses are 
 as swift as jackals : their eyes flash ; they are like a hur- 
 ricane bursting ; thou takest 
 
328 INSCRIPTIONS AND PAPYRI 
 
 18 . 6 the reins, seizest the bow: we contemplate the deeds 
 
 of thy hand. I send thee back the Mohar's portrait: 
 
 and make thee know 
 18 . 7 his actions. Didst thou not then go to the country 
 
 of the Kheta ? Hast thou not seen the land of Aup ? 
 
 Knowest thou not Khatuma, Ika- 
 
 18 . 8 tai, likewise? how is it? The Tsor of Sesortris, the 
 
 city of Khaleb on its vicinity? — 
 
 19 . 1 How goes it with its ford? Hast thou not made an 
 
 expedition to Qodesh and Tubakkhi ? Hast thou not 
 
 gone to the Shasous? 
 19 . 2 with the auxiliary body ? Hast thou not trampled the 
 
 road of Pamakar the sky x was dark on the day when 
 19 . 3 there flourished the cypresses, the oaks and cedars, 
 
 which reached up to heaven: there are many lions, 
 
 wolves, and hyenas 
 19 . 4 which the Shasous track on all sides. Didst thou not 
 
 ascend the mountain of Shaoua? Hast thou not 
 
 travelled, thy arms 
 19 . 5 placed on the back of thy car separated from its har- 
 ness by the horses drawing it ? 
 19 . 6 Oh ! come to . . . barta. Thou hastenest to get 
 
 there : thou cross- 
 19 . 7 est its ford. Thou seest a Mohar's trials. Thy car 
 19 . 8 is placed in thy hand : thy strength fails. Thou ar- 
 
 rivest at the night: all thy limbs 
 
 19 . 9 are knocked up : thy bones are broken, thou fallest 
 
 asleep from excess of somnolence: thou wakest up — 
 
 20 . 1 'Tis the hour when sad night begins : thou art abso- 
 
 lutely alone. Comes there not a thief to rob the 
 20 . 2 things left aside : he enters the stable : the horses are 
 
 agitated : the thief goes back in the night 
 20 . 3 carrying away thy clothes. Thy servant awakes in 
 
 the night; he perceives the thief's actions: he takes 
 
 away the rest, 
 20 . 4 he goes among the bad ones ; and joins the tribes of 
 
 the Shasous : and transforms himself to an Asiatic. 
 20 . 5 The enemy comes to plunder, he finds only the wreck : 
 
 Thou wakest, dost thou not find them 
 
 1 The papyrus is much worn here. The name of the place is perhaps 
 " Pamakar of the sky." 
 
TRAVELS OF AN EGYPTIAN 329 
 
 20 . 6 in their flight? They take thy baggage. Thou be- 
 comest an active and quick-eared Mohar ? 
 
 Section 2 
 
 20 . 7 I also describe to thee the holy city, whose name is 
 Kapaon (Gabal). How is it? Of their goddess (we 
 will speak) another time. Therein 
 
 20 .8 hast thou not penetrated? Come then to Berytus, to 
 
 Sidon, to Sarepta. The ford 
 
 21 . I of Nazana, where is it? Aoutou, how is it? They 
 
 are neighbors of another city on the sea. Tyre the 
 21 . 2 port is its name: water is carried to it in barks, it is 
 richer in fish than in sands. 
 
 Section 3 
 
 21 . 3 I will speak to thee also of two other small chapters. 
 The entrance of Djaraou, and the order thou hast 
 given to set this city in flames. A Mohar's office is a 
 very painful one. 
 
 21 . 4 Come, set off to return to Pakaikna. Where is the 
 road of Aksaph? 
 
 21 . 5 In the environs of the city; come then to the moun- 
 tain of Ousor: its top, 
 
 21 . 6 how is it? Where is the mountain of Ikama? Who 
 can master it ? What way has the Mohar 
 
 21 . 7 gone to Hazor? How about its ford? let me go to 
 Hamath, 
 
 21 .8 to Takar, to Takar-Aar, the all-assembling place of 
 
 the Mohars; come 
 
 22 . 1 then, on the road that leads there. Make me to see 
 
 Jah. How has one got to Matamim ? 
 22 . 2 Do not repel us by thy teachings; make us to know 
 them. 
 
 Section 4 
 
 22 . 3 I will speak to thee of the towns other than the pre- 
 ceding ones. Wentest thou not to the land of Takhis, 
 to Cofer-Marlon, to Tamena, 
 
 22 . 4 to Qodesh, to Dapour, to Adjai, and to Harnemata? 
 Hast thou not seen Keriath-Anab, near to 
 
330 INSCRIPTIONS AND PAPYRI 
 
 22 . 5 Beith-Tuphar? Knowest thou not Odulam and Tsid- 
 
 photh? Knowest thou not the name of 
 22 . 6 Khaouretsa, which is in the land of Aup ? Tis a bull 
 
 on his frontier, the place where one sees the battle 
 
 (melee) 
 22 . 7 of the brave ones. Come then to the image of Sina: 
 
 let me know Ro- 
 
 22 . 8 hob : represent to me Beith-Sheal as well as Keria- 
 
 thaal. The fords of the 
 
 23 . 1 Jordan, how does one cross them? let me know the 
 
 passage to enter Mageddo, whereof it remains to 
 
 speak. Thou art a Mohar, 
 23 . 2 expert in courageous deeds. Is there found a Mohar 
 
 like thee to march at the head of the soldiers, a Marina 
 23 . 3 superior to thee to shoot an arrow ! Take care of the 
 
 gulf in the ravine 2,000 cubits deep, full of rocks and 
 
 rolling stones. 
 23 . 4 Thou makest a detour: seizest thy bow; preparest the 
 
 iron in thy left hand; showest thyself to the good 
 
 chiefs. 
 23 . 5 Their eye looks down at thy hand : " Slave, give 
 
 camel for the Mohar to eat." Thou makest thy name 
 
 of Mohar known, 
 23 . 6 master of the captains of Egypt; thy name becomes 
 
 like that of Kadjarti, the Chief of Assur, after his en- 
 counter with 
 23 . 7 the hyenas in the wood, on the defile infected by the 
 
 wood-hidden Shasous. 
 23 . 8 Some of these were four cubits from the nose to the 
 
 heel : fierce without mildness, not listening to caresses. 
 
 23 . 9 Thou art alone, no guide with thee, nor troop behind 
 
 thee. Didst thou not meet the Marmar? He makes 
 thee 
 
 24 . 1 pass : thou must decide on departing, and knowest 
 
 not the road. Anxiety seizes thee, thy hair bristles up : 
 24 . 2 thy soul places itself in thy hand : thy way is full of 
 
 rocks and rolling stones, no practicable passage; the 
 
 road is obstructed by 
 24 . 3 hollies, nopals, 2 aloes and bushes called " dog-wolf's 
 
 2 Indian fig. 
 
TRAVELS OF AN EGYPTIAN 331 
 
 shoes." On one side is the precipice, on the other 
 
 rises the vertical wall of the mountain. 
 24 . 4 Thou must advance going down. Thy car strikes the 
 
 wall and thy horses are startled by the rebound : 
 24 . 5 they stop at the bottom of the harness ; thy reins are 
 
 precipitated and left behind ; all fall down, thou passest 
 
 on. 
 24 . 6 The horses break the pole and move it out of the 
 
 path; you cannot think of refastening them, cannot 
 
 re- 
 24 . 7 pair them. The seats are precipitated from their 
 
 places ; the horses refuse to be loaded with them. Thy 
 
 heart fails thee. Thou beginnest to 
 
 24 . 8 reel ;■ the sky is clear : thirst torments thee : the enemy 
 
 is behind thee, thou beginnest to quake; 
 
 25 . 1 a thorny bush hinders thee ; thou placest it aside ; the 
 
 , horses wound themselves. 
 25 . 2 At this moment thou art stretched flat and beholdest 
 
 the sad satisfaction (of thy state ?). Entering Joppa 
 25 . 3 thou seest a verdant enclosure in a ripe state. Thou 
 
 makest an opening for eating the fruit. Thou findest 
 
 a pretty 
 25 . 4 young girl who takes care of the gardens : she yields 
 
 herself to thee as a companion, and yields to thee her 
 
 secret charms. 
 25 . 5 Thou art perceived : thou art subjected to an interrog- 
 atory ; thou art recognized as a Mohar. Thy tie of 
 25 . 6 sweet servitude, is settled by a compromise. Each 
 
 night thou liest down ; a rug of hair 
 25 . 7 is on thee: thou imprudently fallest asleep, a robber 
 
 takes away thy bow, thy dagger, 
 
 25 . 8 and thy quiver: thy reins are cut in the night, and 
 
 thy horses run away. Thy valet takes a sliding path : 
 the road mounts before him, he breaks 
 
 26 . I thy car in pieces . . . thy armor-pieces fall on the 
 
 ground. 
 26 . 2 They sink in the sand. Thou must have recourse to 
 prayers, and thou gettest puzzled in thy address. Give 
 me victuals and water, and I 
 
33* 
 
 INSCRIPTIONS AND PAPYRI 
 
 26 . 3 shall reach my safety. They pretend to be deaf, they 
 
 do not listen : they do not consent. Thou orderest : 
 26 . 4 " Pass to the forge 1 Pass through the workshops ! " 
 
 Workmen in wood and metals and workmen in leather 
 
 come before thee : they do 
 26 . 5 all thou wishest. They repair thy car, leaving aside 
 
 all unserviceable pieces : they nail on again 
 26 . 6 a new pole : they replace the fittings : they replace the 
 
 leathers of the harness, and at the back 
 26 . 7 they consolidate thy yoke: they replace the metallic 
 
 ornaments : they incrust the marquetry : 
 26 . 8 they put on the handle of thy whip and arrange the 
 
 thongs. Thou leavest very hastily 
 
 26 . 9 to fight at the perilous post ; to perform valiant deeds. 
 
 Section 5 
 
 27 . I Mapou, O chosen scribe ! Mohar, who knows his 
 
 hand, conductor of the Arunas, chief of Tsebaou, ex- 
 plorer of the most distant limits of the land of Pa 
 . . . thou dost not 
 
 27 . 2 answer me anyhow : thou givest me no account ; come 
 let me tell all that happened to thee at the end of thy 
 road. I begin 
 
 27 . 3 for thee at the dwelling of Sestsou (Rameses) : hast 
 thou not forced thy way therein ? Hast thou not eaten 
 fishes of . . . ? 
 
 27 . 4 Hast thou not bathed therein ? Oh, come, let us de- 
 scribe Atsion to thee : where is its fortress ? 
 
 27 . 5 Come to the house of Ouati ; to Sestsou-em-paif- 
 nakhtou-ousormara ; s to Sats . . . aal, 
 
 27 . 6 also to Aksakaba? I have pictured to you Ainini. 
 Knowest thou not its customs? Nekhai, 
 
 2y . 7 and Rehoboth, hast thou not seen them since thy 
 birth, O eminent Mohar? Raphia, 
 
 27 . 8 how about its entrenchment? It covers the space of 
 an aour going toward Gaza. 
 
 • " Sestsou - em - paif - nakhtou Ousor- and different from Ouati. The name 
 mara " is the name of a fortress built means " Rameses II in his victories." 
 by Rameses II, in Syria or Palestina, 
 
TRAVELS OF AN EGYPTIAN 333 
 
 27 . 9 Answer quickly, and speak to me of what I have said 
 
 of a Mohar concerning thee. I have thunderstruck 
 
 28 . I the strangers at thy name of Marina : I have told them 
 
 of thy fierce humor, according to which word thou 
 saidst : " I am fit for all works ; I have been taught 
 by my father, who had verified his judgment millions 
 of times. I 
 
 28 . 2 can hold the reins, and also am skilful in action. Cour- 
 age never forsakes my limbs; I am of the race Men- 
 tou." 
 
 All that issues from thy tongue is very thwarting: 
 thy phrases 
 
 28 . 3 are very puzzling: thou comest to me enveloped in 
 difficulties, charged with recrimination. Thou cuttest 
 off the discourse of those who come in thy presence ; 
 thou dost not disgust thyself with fumbling, and 
 
 28 . 4 with a stern face sayest : " Hasten ye : and desist not ! 
 How to do not to be able to succeed in it, and how 
 to do to succeed in it ? " * No ! I stop not, for I ar- 
 rive ; let thy preoccupation get calmed : 
 
 28 . 5 tranquillize thy heart : prepare not privations for him 
 who offerest himself to eat. I have mutilated the end 
 of thy book, and I send it to thee back, as thou didst 
 request; thy orders accumulate on my tongue, they 
 rest on my lips : 
 
 28 . 6 but they are difficult to understand; an unskilful man 
 could not distinguish them; they are like the words 
 of a man of Athou with a man of Abou. Yet thou art 
 a scribe of Pharaoh; whose goodness reveals the es- 
 sence of the universe. 
 
 28 . 7 Be gracious when seeing this work, and say not, 
 " Thou hast made my name repugnant to the rabble, 
 to all men." See I have made for thee the portrait of 
 the Mohar: I have travelled for thee through foreign 
 provinces. I have collected 
 
 28 . 8 for thee nations and cities after their customs. Be 
 gracious to us: behold them calmly: find words to 
 speak of them when thou wilt be with the prince Ouah. 
 
 *The order is quite contradictory. How can it be disobeyed, and how 
 obeyed? . 
 
334 INSCRIPTIONS AND PAPYRI 
 
 DIRGE OF MENEPHTAH 
 Translated by S. Birch, LL.D. 
 
 THE following short poetical eulogium of a king, ap- 
 parently of Menephtah or Seti II of the nineteenth 
 dynasty, is found in Papyrus Anastasi 4 of the British 
 Museum. It is published in " Select Papyri," pi. lxxxiv, 1. 2-9 ; 
 lxxxv, 1. I. Although not divided by red dots it is clearly 
 poetic in style, and is accordingly given in paragraphs. From 
 the final line it appears to be addressed to the monarch after 
 his death. Although the titles do not exactly correspond with 
 those of Rameses II, or Menephtah, it appears to relate to him, 
 as the papyrus is of his reign and that of Seti II of the same 
 dynasty. It may indeed refer to this later monarch; but as 
 no cartouche is given and the titles after the palatial or so- 
 called Horus ones are doubtful, it is uncertain whom the 
 monarch is to whom it refers. It has been translated by M. 
 Chabas (" UEgypt aux temps de Vexode" Chalons, 1873, p. 
 118). 
 
 Dirge of Menephtah 
 
 1 Amen gave thy heart pleasure, 
 
 2 he gave thee a good old age, 
 
 3 a lifetime of pleasure followed thee 
 
 4 blessed was thy lip, sound thy arm 
 
 5 strong thy eye to see afar 
 
 6 thou hast been clothed in linen. 1 
 
 7 Thou hast guided thy horse and chariot 
 
 8 of gold with thy hand 
 
 9 the whip in thy hand, yoked were the steeds 
 
 10 the Xaru, 2 and Nahsi, 3 marched before thee 
 
 1 1 a proof of what thou hadst done 
 
 12 thou hast proceeded to thy boat of as* wood 
 
 13 a boat made of it before and behind 
 
 14 thou hast approached the beautiful tower which 
 
 15 thou thyself made 
 
 1 Or, gone to the gap to which the 8 Negroes. 
 
 dead went in the Sun-boat. * Cedar or acacia. 
 
 2 Syrians as prisoners of war. 
 
HYMN TO THE NILE 335 
 
 16 thy mouth was full of wine, beer, bread and flesh 
 
 17 were slaughtered cattle and wine opened: 
 
 18 the sweet song was made before thee 
 
 19 thy head anointer anointed thee with kami 5 
 
 20 the chief of thy garden pools brought crown 
 
 21 the superintendent of thy fields brought birds 
 
 22 thy fisherman brought fish 
 
 23 thy galley came from Xaru 6 laden with good things 
 
 24 thy stable was full of horses 7 
 
 25 thy female slaves were strong 8 
 
 26 thy enemies were placed fallen 
 
 27 thy word no one opposed 
 
 28 Thou hast gone before the gods the victor the justified ! ° 
 
 HYMN TO THE NILE 
 Translated by Rev. F. C. Cook 
 
 THIS hymn is important as bearing witness to the state 
 of religious thought in Egypt in the time of Merne- 
 ptah, the son of Rameses II, nineteenth dynasty, ac- 
 cording to the generality of Egyptologers, contemporary with 
 Moses. It is extant in two papyri, " Sallier," ii, p. 11, " Select 
 Papyri," pis. xx-xxiii, and " Anastasi," vii. " Select Papyri," 
 pis. cxxxiv-cxxxix, published by the trustees of the British 
 Museum. 
 
 The name of the author Enna is well known. He wrote 
 the " Romance of the Two Brothers " and other works pre- 
 served in the " Select Papyri," and partially translated by Mr. 
 Goodwin, in " Cambridge Essays," 1858, p. 257, and M. G. 
 Maspero, in " Genre epistolaire chez les anciens Egyptiens" 
 Paris, 1872. 
 
 A translation of this hymn was published by Maspero 
 ( " Hymne au Nil " ), in 1868, with an introduction and critical 
 notes of great value. 
 
 The attention of the reader is specially called to the metrical 
 structure of this poem. The stanzas, containing upon an 
 
 8 A kind of balsam. e Or industrious, " rut." 
 
 e Syria. » Dead or departed. 
 
 T Or cattle. 
 
336 INSCRIPTIONS AND PAPYRI 
 
 average ten couplets, are distinctly marked in the original, 
 the first word in each being written in red letters ; hence the 
 origin of rubricated MSS. Each clause also has a red point 
 at the close. The resemblance with the earliest Hebrew 
 poems has been pointed out by the translator in the " Intro- 
 duction to the Book of Psalms," and in the " Notes on 
 Exodus," in the " Speaker's Commentary on the Bible." 
 
 Hymn to the Nile 
 
 I. Strophe 
 Adoration of the Nile 
 
 1 Hail to thee O Nile ! 
 
 2 Thou showest thyself in this land, 
 
 3 Coming in peace, giving life to Egypt: 
 
 4 O Ammon, (thou) leadest night unto day, 1 
 
 5 A leading that rejoices the heart! 
 
 6 Overflowing the gardens created by Ra. 2 
 
 7 Giving life to all animals ; 
 
 8 Watering the land without ceasing: 
 
 9 The way of heaven descending : 3 
 io Lover of food, bestower of corn, 
 
 II Giving light to every home, O Ptah! 
 
 II 
 
 1 Lord of fishes, when the inundation returns 
 
 2 No fowls fall on the cultures. 4 
 
 3 Maker of spelt; creator of wheat: 
 
 4 who maintaineth the temples ! 
 
 5 Idle hands he loathes 5 
 
 6 For myriads, for all the wretched. 
 
 1 If this rendering is correct, the c. Ixxxi, " I am the pure lily which 
 
 meaning must be that the god of the comes out of the fields of Ra. 
 Nile is the secret source of light; see 8 The Nile-god traverses heaven; his 
 
 § 3, 1. s, and § 8, 1. i. The attributes course there corresponds to that of the 
 
 of Egyptian gods, who represent the river on earth. 
 
 unknown under various aspects, are in- * See x. 6. This is obscure, but it 
 
 terchangeable to a great extent; here may mean that the Nile-god protects 
 
 the Nile is Ammon, doing also the the newly sown fields from the birds, 
 work of Ra. Dr. Birch suggests that 5 I.e., he sets them at work. Thus 
 
 the rendering may be, " hiding his Ritual, c. xv. 20, " Ra, the giver of 
 
 course night and day." food, destroys all place for idleness, 
 
 * Ra, the Sun-god, who is represented cuts off all excuse." 
 as delighting in flowers; see Ritual, 
 
HYMN TO THE NILE 337 
 
 7 If the gods in heaven are grieved,* 
 
 8 Then sorrow cometh on men. 
 
 Ill 
 
 1 He maketh the whole land open to the oxen, T 
 
 2 And the great and the small are rejoicing; 
 
 3 The response of men at his coming ! * 
 
 4 His likeness is Num ! 9 
 
 5 He shineth, then the land exulteth ! 
 
 6 All bellies are in joy! 
 
 7 Every creature receives nourishment! 
 
 8 All teeth get food. 
 
 IV 
 
 1 Bringer of food ! Great lord of provisions ! 
 
 2 Creator of all good things ! 
 
 3 Lord of terrors 10 and of choicest joys ! 
 
 4 All are combined in him. 
 
 5 He produceth grass for the oxen; 
 
 6 Providing victims for every god. 
 
 7 The choice incense is that which he supplies. 
 
 8 Lord in both regions, 
 
 9 He filleth the granaries, enricheth the storehouses, 
 10 He careth for the state of the poor. 
 
 1 He causeth growth to fulfil all desires, 
 
 2 He never wearies of it. 
 
 3 He maketh his might a buckler. 1 
 
 4 He is not graven in marble, 2 
 
 5 As an image bearing the double crown. 
 
 6 He is not beheld: 
 
 • As they are by idleness ; see Ritual, people, identify terror with strength or 
 cxxv. p. cclv. (Birch). greatness. 
 
 7 I.e., he makes it ready for cultiva- J This scriptural phrase comes in 
 tion. abruptly. It is probably drawn from 
 
 • Their joy and gratitude respond to some older source. 
 
 his advance. * The true Deity is not represented by 
 
 9 Num is the Nile-god regarded as any image. This is a relic of primeval 
 giving life. monotheism: out of place as referring 
 
 10 The Egyptian word corresponds to to the Nile, but pointing to a deeper 
 Ap<rw£i)*, which, according to Plutarch, and sounder faith. Compare the laws 
 signifies to avSptlov. (Isis et Osiris, c. of Manu, i. 5-7. 
 
 37.) The Egyptians, like all ancient 
 
 22 
 
33 8 INSCRIPTIONS AND PAPYRI 
 
 7 He hath neither ministrants nor offerings: 
 
 8 He is not adored in sanctuaries: 
 
 9 His abode is not known: 
 
 io No shrine is found with painted figures. 8 
 
 VI 
 
 1 There is no building that can contain him ! * 
 
 2 There is no counsellor 5 in thy heart ! 
 
 3 Thy youth delight in thee, thy children: 
 
 4 Thou directest 6 them as King. 
 
 5 Thy law is established in the whole land, 
 
 6 In the presence of thy servants in the North : 7 
 
 7 Every eye is satisfied with him : 8 
 
 8 He careth for the abundance of his blessings. 
 
 VII 
 
 1 The inundation comes, (then) cometh rejoicing; 
 
 2 Every heart exulteth: 
 
 3 The tooth of the crocodiles, the children of Neith 9 
 
 4 (Even) the circle of the gods who are counted with thee. 
 
 5 Doth not its outburst water the fields, 
 
 6 Overcoming mortals (with joy): 
 
 7 Watering one to produce another. 10 
 
 8 There is none who worketh with him; 
 
 9 He produces food without the aid of Neith. 1 
 io Mortals he causes to rejoice. 
 
 VIII 
 
 1 He giveth light on his coming from darkness: 2 
 
 2 In the pastures of his cattle 
 
 * See last line of § 13. There are no vants of the deity, and administer his 
 shrines covered, as usual, with colored law from South to North." 
 hieroglyphics. The whole of this pas- • Maspero " par lui est bue l'eau (les 
 sage is of extreme importance, showing pleurs) de tous les yeux," i.e. " he 
 that, apart from all objects of idolatrous wipes away tears from all eyes." 
 worship, the old Egyptian recognized * Dr. Birch, to whom I am indebted 
 the existence of a supreme god, un- for this rendering, observes that the 
 known and inconceivable, the true goddess Neith is often represented with 
 source of all power and goodness. two crocodiles sucking her breasts. 
 Compare the oldest forms of the 17th 10 I.e., " The Nile fills all mortals with 
 chapter of the funeral Ritual in Lep- the languor of desire, and gives fecun- 
 sius's " Aelteste Texte." dity." 
 
 4 1 Ki. viii. 27. 1 I.e., " without needing rain, the gift 
 
 ' Is. xi. 13, 14. of the goddess of heaven." Such seems 
 
 • Or " thou givest them counsels, to be the meaning of a very obscure 
 orderest all their goings." passage. 
 
 7 I.e., " all magistrates are the ser- a See note on § 1. 
 
HYMN TO THE NILE 339 
 
 3 His might produceth all: 
 
 4 What was not, his moisture bringeth to life. 
 
 5 Men are clothed to fill his gardens : 
 
 6 He careth for his laborers. 
 
 7 He maketh even and noontide, 
 
 8 He is the infinite Ptah and Kabes. 3 
 
 9 He createth all works therein, 
 
 10 All writings, all sacred words, 
 
 11 All his implements in the North. 4 
 
 IX 
 
 1 He enters with words the interior of his house, 5 
 
 2 When he willeth he goeth forth from his mystic fane. 
 
 3 Thy wrath is destruction of fishes. 8 
 
 4 Then 7 men implore thee for the waters of the season. 
 
 5 " That the Thebaid may be seen like the Delta. 
 
 6 That every man be seen bearing his tools, 
 
 7 No man left behind his comrade ! 
 
 8 Let the clothed be unclothed, 
 
 9 No adornments for the sons of nobles, 
 
 10 No circle of gods in the night ! " 
 
 11 The response (of the god) is refreshing water, 
 
 12 Filling all men with fatness. 
 
 1 Establisher of justice ! men rejoice 
 
 2 With flattering words to worship 8 thee, 
 
 3 Worshipped together with the mighty water! 
 
 4 Men present offerings of corn, 
 
 5 Adoring all the gods: 
 
 6 No fowls fall on the land. 9 
 
 7 Thy hand is adorned with gold, 10 
 
 8 The meaning is, evidently, that he lowing lines seem to describe great 
 combines the attributes of Ptah the haste when the inundation comes on; 
 Demiurge, and Kabes, an unknown none wait for their clothing, even when 
 god. valuable, and the nightly solemnities 
 
 * All things serviceable to man — are broken up : but the passage is ob- 
 
 arms, imolements, etc. scure. 
 
 B This seems to mean, " he gives or- 8 Literal answer, " i.e., with thanks 
 
 acles at his shrine." Observe the in- and prayers, when thou bringest the 
 
 consistency of this with § 5. water in abundance." 
 
 Causing scarcity of food in the land. • See II. 2. 
 
 See Ex. viii. 18, 21. 10 The gold represents the precieus- 
 
 7 In a season of scarcity prayers are ness of the gift of food, 
 offered for supply of water. The fol- 
 
340 
 
 INSCRIPTIONS AND PAPYRI 
 
 8 As moulded of an ingot of gold, 
 
 9 Precious as pure lapis lazuli, 1 
 
 10 Corn in its state of germination is not eaten. 2 
 
 XI 
 
 1 The hymn is addressed to thee with the harp ; 
 
 2 It is played with a (skilful) hand to thee ! 
 
 3 The youths rejoice at thee ! 
 
 4 Thy own children. 
 
 5 Thou hast rewarded their labor. 
 
 6 There is a great one adorning the land; 
 
 7 An enlightener, a buckler in front of men, 
 
 8 Quickening the heart in depression. 
 
 9 Loving the increase of all his cattle. 
 
 XII 
 
 1 Thou shinest in the city of the King; 
 
 2 Then the householders are satiated with good things, 
 
 3 The poor man laughs at the lotus. 3 
 
 4 All things are perfectly ordered. 
 
 5 Every kind of herb for thy children. 
 
 6 If food should fail, 
 
 7 All enjoyment is cast on the ground, 
 
 8 The land falls in weariness. 
 
 XIII 
 
 i O inundation of Nile, offerings are made to thee : 
 
 2 Oxen are slain to thee : 
 
 3 Great festivals are kept for thee; 
 
 4 Fowls are sacrificed to thee; 
 
 5 Beasts of the field are caught for thee 
 
 6 Pure flames are offered to thee; 
 
 7 Offerings are made to every god, 
 
 8 As they are made unto Nile. 
 
 9 Incense ascends unto heaven, 
 io Oxen, bulls, fowls are burnt! 
 
 x This is often mentioned in the in- * See note on II. 4. 
 
 scriptions among the most precious » Which he ate when he could get 
 
 stones. nothing else. 
 
FESTAL DIRGE OF THE EGYPTIANS 341 
 
 11 Nile makes for himself chasms in the Thebaid; 4 
 
 12 Unknown is his name in heaven, 
 
 13 He doth not manifest his forms! 
 
 14 Vain are all representations ! 5 
 
 XIV 
 
 1 Mortals extol (him), and the cycle of gods! 
 
 2 Awe is felt by the terrible ones ; 
 
 3 His son 6 is made Lord of all, 
 
 4 To enlighten all Egypt. 7 
 
 5 Shine forth, shine forth, O Nile! shine forth! 
 
 6 Giving life to men by his oxen : 
 
 7 Giving life to his oxen by the pastures ! 
 
 8 Shine forth in glory, O Nile. 
 
 THE SOLEMN FESTAL DIRGE OF THE EGYP- 
 TIANS 
 
 Translated by C. W. Goodwin, M.A. 
 
 THIS dirge or hymn, which is that alluded to by Herod- 
 otus, 1 is contained in one of the " Harris Papyri " 
 (No. 500), the same from which I have already trans- 
 lated the " Story of the Doomed Prince." The first line of 
 the hymn ascribes it to the authorship of King Antuf, one of 
 the Pharaohs of the eleventh dynasty. The papyrus itself is, 
 however, of the time of Thothmes III, eighteenth dynasty, 
 but that is no reason why all the texts in the MSS. should be 
 of the latter date. The translation here given was printed by 
 myself for the first time in the " Transactions of the Society of 
 Biblical Archaeology/' Vol. Ill, part 1, but the hieroglyphic 
 text remains yet to be published. A fragment of another 
 copy of this identical hymn is to be found in the " Monumens 
 
 * An allusion to the legend that the ried round, containing a perfect repre- 
 Nile comes forth from two openings sentation of a dead body; it is in 
 in the South. size sometimes of one, but never more 
 
 5 See V, last line. than two cubits, and as it is shown to 
 
 • The Pharaoh. the guests in rotation the bearer ex- 
 T The two regions. claims, 'Cast your eyes on this figure; 
 1 " At the entertainments of the rich, after death you yourself will resemble 
 
 just as the company is about to rise it; drink, then, and be happy.'" — 
 from the repast, a small coffin is car- Herodotus, " Euterpe," xxviii. 
 
342 INSCRIPTIONS AND PAPYRI 
 
 du Musce de Leide," part iii, pi. 12, and from it several words 
 which were wanting in the Harris papyrus have been re- 
 stored. 
 
 Festal Dirge 
 
 1 (Wanting.) 
 
 2 The song of the house of King Antuf, deceased, which is 
 
 (written) in front of 
 
 3 the player on the harp. 2 
 All hail to the good Prince, 
 the worthy good (man), 
 
 the body is fated(?) to pass away, 
 the atoms 3 
 
 4 remain, ever since the time of the ancestors. 
 
 The gods who were beforetime rest in their tombs, the 
 mummies 
 
 5 of the saints likewise are enwrapped in their tombs. 
 They who build houses, and they who have no houses, see ! 
 
 6 what becomes of them. 
 
 I have heard the words of Imhotep 4 and Hartatef. 5 
 It is said in their sayings, 
 
 7 " After all, what is prosperity ? 
 Their fenced walls are dilapidated. 
 
 Their houses are as that which has never existed. 
 
 8 No man comes from thence 
 who tells of their sayings, 
 who tells of their affairs, 
 who encourages our hearts. 
 Ye go 
 
 9 to the place whence they return not. 6 
 
 Strengthen thy heart to forget how thou hast enjoyed thy- 
 self, 
 fulfil thy desire whilst thou livest. 
 
 * " The Song of the Harper " in the more frequently substituted the name 
 tomb of Nefer-hotep bears a great re- \Ao7cAiJ7rio5, Asclepios. 
 
 semblance to this composition. See 5 Hartatef was the son of King Men- 
 
 Dumichen, " Historische Inschriften," kera (Mycerinus), to whom the dis- 
 
 ii. pi. 40. covery of part of the Ritual, cap. Ixiv. 
 
 3 Or, perhaps, " the little ones, the is attributed, and who was the author 
 
 children." of a mystical work. 
 
 * Imhotep, the son of the primeval 8 Compare the Assyrian phrase ^The 
 deity Ptah, was the mythical author of land men cannot return from," ' De- 
 various arts and sciences. The Greeks scent of Ishtar," " Records of the 
 spelled the name 'lfiovOw, Imopth, but Past," Vol. i. p. 143, p. S« 
 
HYMNS TO AMEN 343 
 
 10 Put oils upon thy head 
 
 clothe thyself with fine linen adorned with precious metals 
 
 1 1 with the gifts of God 
 multiply thy good things, 
 yield to thy desire, 
 
 fulfil thy desire with thy good things 
 
 12 (whilst thou art) upon earth, 
 according to the dictation of thy heart. 
 The day will come to thee, 
 
 when one hears not the voice 
 
 when the one who is at rest hears not 
 
 13 their voices. 7 
 
 Lamentations deliver not him who is in the tomb. 8 
 
 14 Feast in tranquillity 
 
 seeing that there is no one who carries away his goods 
 
 with him. 
 Yea, behold, none who goes thither comes back again. 
 
 HYMNS TO AMEN 
 Translated by C. W. Goodwin, M.A. 
 
 THESE beautiful poems are contained in the " Anastasi 
 Papyri " in the collection at the British Museum. 
 They have been mostly translated in French by M. 
 F. Chabas, from whose interpretation I have occasionally 
 found reason to differ. 
 
 The papyrus itself is considerably mutilated, and bears no 
 date, but from the character of the script there can be little 
 doubt that it is of the period of the nineteenth dynasty. 
 
 These hymns have been published by myself with exegetical 
 notes in the " Transactions of the Society of Biblical Archae- 
 ology, " vol. 11, part 2, 1873, p. 353 ; and, as before mentioned, 
 in French by M. Chabas in the " Melanges Egyptologiques," 
 1870, p. 117. 
 
 - * I.e., " of the mourners." 8 Here follows a lacuna. 
 
344 INSCRIPTIONS AND PAPYRI 
 
 Hymn to Amen * 
 
 1 " O Amen, lend thine ear to him 
 
 2 who is alone before the tribunal, 
 
 3 he is poor (he is not) rich. 
 
 4 The court oppresses him ; 
 
 5 silver and gold for the clerks of the book, 
 
 6 garments for the servants. There is no other Amen, act- 
 
 ing as a judge, 
 
 7 to deliver (one) from his misery ; 
 
 8 when the poor man is before the tribunal, 
 
 9 (making) the poor to go forth rich." 
 
 Hymn to Amen 2 
 
 i " I cry, the beginning of wisdom is the way of Amen,* 
 
 2 the rudder of (truth). 
 
 3 Thou art he that giveth bread to him who has none, 
 
 4 that sustaineth the servant of his house. 
 
 5 Let no prince be my defender in all my troubles. 
 
 6 Let not my memorial be placed under the power 
 
 7 of any man who is in the house . . . My Lord is (my) 
 
 defender ; 
 
 8 I know his power, to wit, (he is) a strong defender, 
 
 9 there is none mighty except him alone. 
 
 io Strong is Amen, knowing how to answer, 
 
 1 1 fulfilling the desire of him who cries to him ; 
 
 12 the Sun the true King of gods, 
 
 13 the Strong Bull, the mighty lover (of power)." 
 
 Hymn to Amen* 
 
 1 " Come to me, O thou Sun ; 
 
 2 Horus of the horizon give me (help) ; 
 
 3 Thou art he that giveth (help) ; 
 
 4 there is no help without thee, 
 
 5 excepting thou (givest it). 
 
 6 Come to me Turn, 5 hear me thou great god. 
 
 1 2 Anastasi, p. 8, 1. 5, to p. 9, 1. 1. hence by an easy metaphor the water 
 
 1 2 Anastasi, p. 9, 1. 2, to p. 10, 1. 1. was used to signify "the way"; that 
 
 * The phrase which I have translated is, the will, command, or rule, 
 
 "the way of Amen" is literally "the *2 Anastasi, p. 10, I. 1. 
 
 water of Amen." In Egypt the river 8 Turn or Atum (the setting sun), 
 
 Nile was the great road or highway, Lord of Heliopolis. 
 
HYMN TO PHARAOH 345 
 
 7 My heart goeth forth toward An 8 
 
 8 Let my desires be fulfilled, 
 
 9 let my heart be joyful, my inmost heart in gladness. 
 
 10 Hear my vows, my humble supplications every day, 
 
 11 my adorations by night; 
 
 12 my (cries of) terror . . . prevailing in my mouth, 
 
 13 which come from my (mouth) one by one. 
 
 14 O Horus of the horizon there is no other beside like him, 
 
 15 protector of millions, deliverer of hundreds of thousands, 
 
 16 the defender of him that calls to him, the Lord of An. 6 
 
 17 Reproach me not 7 with my many sins. 
 
 18 I am a youth, weak of body. 8 
 
 19 I am a man without heart. 
 
 20 Anxiety comes upon me ° as an ox upon grass. 
 
 21 If I pass the night in . . . 10 and I find refreshment, 
 
 22 anxiety returns to me in the time of lying down. ,, 
 
 HYMN TO PHARAOH 
 [The previous hymns are addressed to the Supreme Being, 
 under the names of Amen, Horus, and Turn, all identical with 
 the Sun. But for the old Egyptians the ruling Pharaoh of the 
 day was the living image and vicegerent of the Sun, and they 
 saw no profanity in addressing the King in terms precisely 
 similar to those with which they worshipped their god. The 
 following address or petition, which also is found in the 
 " Anastasi Papyri," is a remarkable instance of this :] 
 
 Hymn to Pharaoh * 
 
 1 " Long live the King ! 2 
 
 2 This comes to inform the King 
 
 3 to the royal hall of the lover of truth, 
 
 4 the great heaven wherein the Sun is. 
 
 5 (Give) thy attention to me, thou Sun that risest 
 
 6 to enlighten the earth with this (his) goodness. 
 
 7 The solar orb of men chasing the darkness from Egypt. 
 
 8 Thou art as it were the image of thy father the Sun, 
 
 • Heliopolis, the city of Turn. 10 Lacuna. 
 
 7 Or, " do not censure me." x 2 Anastasi, p. 5, 1. 6. 
 
 • Literally, " without his body." It 2 Literally, " in health, life, and 
 seems to mean weakness, mutilation, or strength " ; but the King being the 
 disability. subject of the wish, I have ventured to 
 
 • Literally, " upon my mouth." Anglicize the phrase as above. 
 
346 INSCRIPTIONS AND PAPYRI 
 
 9 who rises in heaven. Thy beams penetrate the cavern. 
 
 10 No place is without thy goodness. 
 
 1 1 Thy sayings are the law of every land. 
 
 12 When thou reposest in thy palace, 
 
 13 thou hearest the words of all the lands. 
 
 14 Thou hast millions of ears. 
 
 15 Bright is thy eye above the stars of heaven, 
 
 16 able to gaze at the solar orb. 
 
 17 If anything be spoken by the mouth in the cavern, 
 
 18 it ascends into thy ears. 
 
 19 Whatsoever is done in secret, thy eye seeth it, 
 
 20 O Baenra Meriamen, 3 merciful Lord, creator of breath." 
 [This is not the language of a courtier. It seems to be a 
 
 genuine expression of the belief that the King was the living 
 representative of Deity, and from this point of view is much 
 more interesting and remarkable than if treated as a mere 
 outpouring of empty flattery.] 
 
 THE SONG OF THE HARPER 
 Translated by Ludwig Stern 
 
 THE text of the following song, found in the tomb of 
 Neferhetep at Abd-el-Gurnah, is a good specimen of 
 Egyptian poetry of the eighteenth dynasty. It was 
 first copied by Mr. Dumichen (" Historische Inschriften," ii. 
 40), and subsequently by myself. In addition to a translation 
 in the " Zeitschrift fur agyptische Sprache," 1873, p. 58, I gave 
 some critical observations in the same journal of 1875. P r0 ~ 
 fessor Lauth of Munich translated it in an appendix to his 
 essay on the music of the ancient Egyptians. 
 
 The song is very remarkable for the form of old Egyptian 
 poetry, which like that of the Hebrews delights in a sublimer 
 language, in parallelisms and antitheses, and in the ornament 
 of a burden; no doubt it was sung, and it seems to be even 
 rhythmic, forming verses of equal length — 
 
 " Ured urui pu md 
 Pa shau nefer kheper 
 Khetu her sebt ter rek Ra 
 Jamdu her at r ast-sen." 
 •The King Mcneptah, son of Rameses II, and his immediate successor. 
 
THE SONG OF THE HARPER 347 
 
 Though part of the text is unhappily much mutilated, we 
 yet may gather the general ideas of the poem from the disjecta 
 membra which remain. 
 
 It is a funeral song, supposed to be sung by the harper at a 
 feast or anniversary in remembrance of the deceased patriarch 
 Neferhetep, who is represented sitting with his sister and wife 
 Rennu-m-ast-neh, his son Ptahmes and his daughter Ta-Khat 
 standing by their side, while the harper before them is chant- 
 ing. The poet addresses his speech as well to the dead as to 
 the living, assuming in his fiction the former to be yet alive. 
 The room of the tomb, on the walls of which such texts were 
 inscribed, may be thought a kind of chapel appointed for the 
 solemn rites to be performed by the survivors. The song 
 which bears a great resemblance to the " Song of the House 
 of King Antef," lately translated by the eminent Mr. Good- 
 win, affords a striking coincidence with the words which 
 Herodotus (ii. 78) asserts to have been repeated on such oc- 
 casions, while a wooden image of the deceased, probably the 
 figure called " usheb," was circulating among the guests. 
 " Look upon this ! " they said ; " then drink and rejoice, for 
 thou shalt be as this is." 
 
 The Song of the Harper 
 
 [Chanted by the singer to the harp who is in the chapel of the Osirian, 
 he Patriarch of Amen, the blessed Neferhotep.] 
 
 He says: 
 
 The great one is truly at rest, 
 
 the good charge is fulfilled. 
 
 Men pass away since the time of Ra 1 
 
 and the youths come in their stead. 
 
 Like as Ra reappears every morning, 
 
 and Turn 2 sets in the horizon, 
 
 men are begetting, 
 
 and women are conceiving. 
 
 Every nostril inhaleth once the breezes of dawn, 
 
 but all born of women go down to their places. 
 
 1 The Sun. 
 
 8 A form of the Sun-god of the West, the chief god of Heliopolis. 
 
34 8 INSCRIPTIONS AND PAPYRI 
 
 Make a good day, O holy father! 
 
 Let odors and oils stand before thy nostril. 
 
 Wreaths of lotus are on the arms and the bosom of thy sister, 
 
 dwelling in thy heart, sitting beside thee. 
 
 Let song and music be before thy face, 
 
 and leave behind thee all evil cares ! 
 
 Mind thee of joy, till cometh the day of pilgrimage, 
 
 when we draw near the land which loveth silence. 
 
 Not . . . 8 peace of heart . . , 3 his loving son. 
 
 Make a good day, O blessed Neferhotep, 
 
 thou patriarch perfect and pure of hands ! 
 
 He finished his existence . . . (the common fate of men) 
 
 Their abodes pass away, 
 
 and their place is not ; 
 
 they are as they had never been born 
 
 since the time of Ra. 
 
 (They in the shades) are sitting on the bank of the river, 
 
 thy soul is among them, drinking its sacred water, 
 
 following thy heart, at peace . . . 3 
 
 Give bread to him whose field is barren, 
 
 thy name will be glorious in posterity for evermore ; 
 
 they will look upon thee . . . 3 
 
 (The priest clad in the skin)* of a panther will pour to the 
 
 ground, 
 and bread will be given as offerings ; 
 the singing-women . . . 3 
 Their forms are standing before Ra, 
 their persons are protected . . . 3 
 Rannu 5 will come at her hour, 
 and Shu will calculate his day, 
 thou shalt awake . . . 3 (woe to the bad one!) 
 He shall sit miserable in the heat of infernal fires. 
 
 Make a good day, O holy father, 
 
 Neferhotep, pure of hands ! 
 
 No works of buildings in Egypt could avail, 
 
 * Lacuna. B Rannu, an Egyptian goddess who 
 
 * The panther's skin was the special piesided over the harvest, 
 characteristic of the dress of the priest 
 
 of Khem the Vivifier. 
 
HYMN TO AMEN-RA 349 
 
 his resting-place is all his wealth • . . . 6 
 Let me return to know what remaineth of him ! 
 Not the least moment could be added to his life, 
 (when he went to) the realm of eternity. 
 Those who have magazines full of bread to spend, 
 even they shall encounter the hour of a last end. 
 The moment of that day will diminish the valor of the 
 rich . . . 8 
 
 Mind thee of the day, when thou too shalt start for the land, 
 
 to which one goeth to return not thence. 
 
 Good for thee then will have been (an honest life,) 
 
 therefore be just and hate transgressions, 
 
 for he who loveth justice (will be blessed). 
 
 The coward and the bold, neither can fly, (the grave) 
 
 the friendless and proud are alike . . . 
 
 Then let thy bounty give abundantly, as is fit, 
 
 (love) truth, and Isis shall bless the good, 
 
 (and thou shalt attain a happy) old age. 
 
 HYMN TO AMEN-RA 
 Translated by C. W. Goodwin, M.A. 
 
 THIS hymn is inscribed upon a hieratic papyrus, No. 17, 
 in the collection of papyri at the Museum of Boulaq. 
 A fac-simile of the papyrus has been published by M. 
 Marriette (" Les papyrus Egyptiens du Musee de Boulaq'' fo. 
 Paris 1272, pis. 11-13). It is not a very long composition, be- 
 ing contained in eleven pages of moderate size, and consist- 
 ing of only twenty verses. It has the advantage of being nearly 
 perfect from beginning to end, written in a legible hand, and 
 free from any great difficulties for the translator. 
 
 From the handwriting of the papyrus it may be judged to 
 belong to the nineteenth dynasty, or about the fourteenth 
 century B.C. It purports to be only a copy, and the compo- 
 sition itself may be very much earlier. 
 
 In the original the beginning of each verse is indicated by 
 rubricated letters ; each verse is also divided into short phrases 
 
 • Lacuna. 
 
350 INSCRIPTIONS AND PAPYRI 
 
 by small red points ; these are indicated in the translation by 
 colons. 
 
 This translation has just been published with exegetical 
 notes in the " Transactions of the Society of Biblical Archae- 
 ology," vol. ii, p. 250. 
 
 Hymn to Amen-Ra 
 
 1 Praise to Amen-Ra: 
 
 the Bull in An x Chief of all gods : 
 the good god beloved : 
 giving life to all animated things: 
 to all fair cattle: 
 
 Hail to thee Amen-Ra, Lord of the thrones of the earth : 
 Chief in Aptu : 2 
 
 the Bull of his mother in his field : 
 turning his feet toward the land of the South : 
 Lord of the heathen, Prince of Punt : 3 
 the Ancient of heaven, the Oldest of the earth : 
 Lord of all existences, the Support of things, the Support 
 of all things. 
 
 2 The ONE in his works, single among the gods: 
 the beautiful Bull of the cycle of gods : 
 
 Chief of all the gods : 
 
 Lord of truth, Father of the gods : 
 
 Maker of men, Creator of beasts : 
 
 Lord of existences, Creator of fruitful trees: 
 
 Maker of herbs, Feeder of cattle : 
 
 Good Being begotten of Ptah, beautiful youth beloved: 
 
 to whom the gods give honor : 
 
 Maker of things below and above, Enlightener of the 
 
 earth : 
 sailing in heaven in tranquillity : 
 King Ra true speaker, Chief of the earth : 
 Most glorious one, Lord of terror : 
 Chief creator of the whole earth. 
 
 3 Supporter of affairs above every god: 
 in whose goodness the gods rejoice : 
 
 to whom adoration is paid in the great house : 
 
 1 An or On, " the house of the Obelisk," or Heliopolis. * Thebes. 8 Arabia. 
 
HYMN TO AMEN-RA 351 
 
 crowned in the house of flame : 
 
 whose fragrance the gods love: 
 
 when he comes from Arabia: 
 
 Prince of the dew, traversing foreign lands : 
 
 benignly approaching the Holy Land. 4 
 
 4 The gods attend his feet : 
 
 while they acknowledge his Majesty as their Lord : 
 
 Lord of terror most awful : 
 
 greatest of spirits, mighty in . . .: 
 
 bring offerings, make sacrifices: 
 
 salutation to thee, Maker of the gods : 
 
 Supporter of the heavens, Founder of the earth. 
 
 5 Awake in strength Min 5 Amen : 
 Lord of eternity, Maker everlasting: 
 Lord of adoration, Chief in . . . : 
 strong with beautiful horns : 
 
 Lord of the crown high plumed : 
 
 of the fair turban (wearing) the white crown : 
 
 the coronet 6 and the diadem 7 are the ornaments of his 
 
 face: 
 he is invested with Ami-ha: 
 the double crown is his head-gear, (he wears) the red 
 
 crown : 
 benignly he receives the Atef-crown: 
 on whose south and on whose north is love : 
 the Lord of life receives the sceptre : 
 Lord of the breastplate armed with the whip. 
 
 6 Gracious ruler crowned with the white crown : 
 Lord of beams, Maker of light : 
 
 to whom the gods give praises : 
 
 who stretches forth his arms at his pleasure : 
 
 consuming his enemies with flame : 
 
 whose eye subdues the wicked : 8 
 
 sending forth its dart to the roof of the firmament : 
 
 sending its arrows against Naka to consume him. 
 
 7 Hail to thee Ra Lord of truth : 
 
 * Palestine or Arabia. papyri to the production of created 
 
 B Chem. things from the eyes of Ra or of 
 
 Mahennu. Horus. Noxious things were supposed 
 
 7 Uati. to be produced from the eye of Set or 
 
 8 Frequent allusions are made in the Typhon. 
 
35* 
 
 INSCRIPTIONS AND PAPYRI 
 
 whose shrine is hidden, Lord of the gods : 
 
 Chepra 9 in his boat : 
 
 at whose command the gods were made: 
 
 Athom Maker of men: 
 
 supporting their works, giving them life : 
 
 distinguishing the color of one from another: 
 
 listening to the poor who is in distress : 
 
 gentle of heart when one cries unto him. 
 
 8 Deliverer of the timid man from the violent : 
 judging the poor, the poor and the oppressed : 
 Lord of wisdom whose precepts are wise : 
 
 at whose pleasure the Nile overflows: 
 
 Lord of mercy most loving: 
 
 at whose coming men live: 
 
 opener of every eye : 
 
 proceeding from the firmament: 
 
 causer of pleasure and light : 
 
 at whose goodness the gods rejoice : 
 
 their hearts revive when they see him. 
 
 9 O Ra adored in Aptu : 10 
 high-crowned in the house of the obelisk : 1 
 King (Ani) Lord of the New-moon festival : 
 
 to whom the sixth and seventh days are sacred : 
 Sovereign of life health and strength, Lord of all the gods : 
 who art visible in the midst of heaven : 
 ruler of men . . . : 
 whose name is hidden from his creatures : 
 in his name which is Amen. 2 
 io Hail to thee who art in tranquillity : 
 Lord of magnanimity strong in apparel : 
 Lord of the crown high plumed : 
 of the beautiful turban, of the tall white crown : 
 the gods love thy presence: 
 when the double crown is set upon thy head : 
 thy love pervades the earth: 
 
 thy beams arise . . . men are cheered by thy rising : 
 the beasts shrink from thy beams: 
 thy love is over the southern heaven : 
 
 8 The creator. a The name Amen means " secret," or 
 
 10 Thebes. "hidden." 
 1 Heliopolis. 
 
HYMN TO AMEN-RA 353 
 
 thy heart is not (unmindful of) the northern heaven : 
 
 thy goodness . . . (all) hearts: 
 
 love subdues (all) hands : 
 
 thy creations are fair overcoming (all) the earth : 
 
 (all) hearts are softened at beholding thee. 
 
 11 The ONE maker of existences: 
 (creator) of . . . . maker of beings : 
 from whose eyes mankind proceeded : 
 of whose mouth are the gods : 
 
 maker of grass for the cattle (oxen, goats, asses, pigs, 
 
 sheep) : 
 fruitful trees for men : 
 causing the fish to live in the river : 
 the birds to fill the air : 
 giving breath to those in the egg : 
 feeding the bird that flies: 
 giving food to the bird that perches : 
 to the creeping thing and the flying thing equally : 
 providing food for the rats in their holes : 
 feeding the flying things in every tree. 
 
 12 Hail to thee for all these things : 
 the ONE alone with many hands : 
 lying awake while all men lie (asleep) : 
 to seek out the good of his creatures : 
 Amen sustainer of all things: 
 Athom Horus of the horizon : 3 
 homage to thee in all their voices : 
 salutation to thee for thy mercy unto us : 
 protestations to thee who hast created us. 
 
 13 Hail to thee say all creatures : 
 salutation to thee from every land : 
 
 to the height of heaven, to the breadth of the earth : 
 
 to the depths of the sea : 
 
 the gods adore Thy Majesty: 
 
 the spirits thou hast created exalt (thee) : 
 
 rejoicing before the feet of their begetter: 
 
 they cry out welcome to thee : 
 
 father of the fathers of all the gods : 
 
 who raises the heavens who fixes the earth. 
 
 2< - * Harmachis. 
 
354 INSCRIPTIONS AND PAPYRI 
 
 14 Maker of beings, Creator of existences : 
 
 Sovereign of life, health, and strength, Chief of the gods : 
 
 we worship thy spirit who alone hast made us : 
 
 we whom thou hast made (thank thee) that thou hast given 
 
 us birth : 
 we give to thee praises on account of thy mercy to us. 
 
 15 Hail to thee Maker of all beings: 
 Lord of truth father of the gods : 
 Maker of men creator of beasts : 
 Lord of grains: 
 
 making food for the beast of the field : 
 
 Amen the beautiful Bull: 
 
 beloved in Aptu : * 
 
 high crowned in the house of the obelisk : 5 
 
 twice turbaned in An : 
 
 judge of combatants in the great hall : 
 
 Chief of the great cycle of the gods : 
 
 16 The ONE alone without peer: 
 Chief in Aptu: 
 
 King over his cycle of gods : 
 living in truth forever: 
 (Lord) of the horizon, Horus of the East : 
 he who hath created the soil (with) silver and gold : 
 the precious lapis lazuli at his pleasure : 
 spices and incense various for the peoples : 
 fresh odors for thy nostrils : 
 benignly come to the nations : 
 Amen-Ra Lord of the thrones of the earth : 
 Chief in Aptu : 
 the Sovereign on his throne. 
 iy King alone, single among the gods: 
 
 of many names, unknown is their number : 
 rising in the eastern horizon setting in the western horizon : 
 overthrowing his enemies : 
 dawning on (his) children daily and every day : 
 Thoth raises his eyes : 
 he delights himself with his blessings : 
 the gods rejoice in his goodness who exalts those who are 
 lowly: 
 
 * Thebes. • Heliopolis. 
 
HYMN TO AMEN-RA 355 
 
 Lord of the boat and the barge : 
 
 they conduct thee through the firmament in peace. 
 
 18 Thy servants rejoice : 
 
 behoiding the overthrow of the wicked : 
 his limbs pierced with the sword 
 fire consumes him: 
 his soul and body are annihilated. 
 
 19 Naka 6 saves his feet: 
 the gods rejoice: 
 
 the servants of the Sun are in peace : 
 
 An is joyful : 
 
 the enemies of Athom are overthrown and Aptu is in peace, 
 
 An is joyful : 
 the giver of life is pleased : 
 at the overthrow of the enemies of her Lord : 
 the gods of Kher-sa make salutations : 
 they of the Adytum prostrate themselves. 
 
 20 They behold the mighty one in his strength: 
 the image of the gods of truth the Lord of Aptu : 
 in thy name of Doer of justice : 
 
 Lord of sacrifices, the Bull of offerings : 
 
 in thy name of Amen the Bull of his mother : 
 
 maker of men : 
 
 causing all things which are to exist: 
 
 in thy name of Athom Chepra : 7 
 
 the great Hawk making (each) body to rejoice: 
 
 benignly making (each) breast to rejoice : 
 
 type of creators high crowned: 
 
 . . . (Lord) of the wing : 
 
 Uati 8 is on his forehead : 
 
 the hearts of men seek him : 
 
 when he appears to mortals : 
 
 he rejoices the earth with his goings forth : 
 
 Hail to thee Amen-Ra Lord of the thrones of the world : 
 
 beloved of his city when he shines forth. 9 
 
 Finished well as it was found. 10 
 
 •The serpent. ful hymn are ambiguous, even where 
 
 7 Creator. the original text is perfect. 
 
 8 The diadem. 10 This note is subscribed in the orig- 
 »Many of the phrases in this beauti- inal papyrus. 
 
35 6 INSCRIPTIONS AND PAPYRI 
 
 HYMN TO RA-HARMACHIS 
 Translated by E. L. Lushington, LL.D., D.C.L. 
 
 THE hymn to Amen-Ra-Harmachis (the Sun identified 
 with the Supreme Deity), of which a translation is 
 here attempted, is found, with other compositions of 
 a similar nature, among the Berlin papyri. (No. 5, published 
 in Lepsius, " Denkmaler," Abth. vi. Bd. 12, pp. 115-117.) 
 
 It probably belongs to the Ramesside period; the writing 
 is careful and for the most part very distinct ; some lacunae are 
 met with toward the end, and in a few passages the characters 
 baffle the present translator's skill in deciphering. 
 
 Citations from this hymn occur not unfrequently in the 
 writings of eminent Egyptian scholars, as Brugsch, Deveria, 
 and others ; compare especially Chabas, " Le Nom de Thebes," 
 p. 16, where the long antithesis of epithets bestowed on Ra 
 and his adversaries is described as " furnishing a page of the 
 Egyptian dictionary." 
 
 As far as I am aware, no complete translation of it was 
 published till the appearance of Professor Maspero's " Histoire 
 Ancienne" Paris, 1875 ; where the whole is rendered into 
 French, pp. 32-35. My own translation was made before I 
 had the opportunity of seeing this work; since consulting it 
 I have modified my version of one or two passages in accord- 
 ance with M. Maspero's views. 
 
 Hymn to Ra-Harmachis 
 
 Adoration to Ra-Harmachis at the front of the morning. 1 
 Say : Thou wakest beauteous Amen-Ra-Harmachis, thou 
 watchest in triumph, Amen-Ra, Lord of the horizon. O 
 blessed one beaming in splendor, towed by thy mariners 
 who are of the unresting gods, sped by thy mariners of the 
 unmoving gods. Thou comest forth thou ascendest, thou 
 towerest in beauty, thy barge divine careers wherein thou 
 speedest, blest by thy mother Nut each day, heaven em- 
 braces thee, thy foes fall as thou turnest thy face to the 
 
 1 " At the front of the morning." Some prefer rendering the words 
 " every morning." 
 
HYMN TO RA-HARMACHIS 357 
 
 west of heaven. Counted are thy bones, collected thy 
 limbs, living thy flesh, thy members blossom, thy soul 
 blossoms, glorified is thy august form, advanced thy state 
 on the road of darkness. Thou listenest to the call of thy 
 
 10 attendant gods behind thy chamber; in gladness are the 
 mariners of thy bark, their heart delighted, Lord of heaven 
 who hast brought joys to the divine chiefs, the lower sky 
 rejoices, gods and men exult applauding Ra on his stan- 
 dard, blest by his mother Nut ; their heart is glad. Ra 
 hath quelled his impious foes, heaven rejoices, earth is in 
 delight, gods and goddesses are in festival to make adora- 
 tion to Ra-Hor, as they see him rise in his bark. He fells 
 the wicked in his season, the abode is inviolate, the diadem 
 mehen in its place, the urceus hath smitten the wicked. 
 
 O let thy mother Nut embrace thee, 2 Lord Ra, those 
 who are with her tell thy glories. Osiris and Nephthys 
 have uplifted thee at thy coming forth from the womb of 
 
 20 thy mother Nut. O shine Ra-Harmachis, shine in thy 
 morning as thy noonday brightness, thy cause upheld over 
 thy enemies, thou makest thy cabin speed onward, thou 
 repellest the false one in the moment of his annihilation: 
 he has no rest 3 in the moment when thou breakest the 
 strength of the wicked enemies of Ra, to cast him into the 
 fire of Nehaher, 4 encircling in its hour the children of the 
 profane. No strength have they, Ra prevails over his in- 
 sensate foes, yea, putting them to the sword thou makest 
 the false one cast up what he devoured. 
 
 Arise O Ra from within thy chamber, strong is Ra, weak 
 the foes: lofty is Ra, down-stricken the foes: Ra living, 
 his foes dead : Ra full of meat and drink, his foes ahungered 
 and athirst : Ra bright, his foes engulfed : Ra good, his foes 
 evil : Ra mighty, his foes puny : Ra hath despoiled Apap. 
 
 30 O Ra thou givest all life 5 to the King, thou givest food 
 
 2 Perhaps "Approach thou thy version of M. Maspero; the text ap- 
 
 mother Nut." Neb Ra," " Lord pears to me to give Osiris. 
 
 Ra," seems clearly the reading of the 3 Perhaps, " he cannot advance." 
 
 text given in Lepsius, unless the scribe * Nehaher, " ghastly faced," an in- 
 
 has twice put the hieratic character for fernal demon, sometimes represented 
 
 " nuter " instead of the usual form of as a serpent. 
 
 "h"; "neb heh," "lord of eternity," 6 " Thou givest life;" this may be 
 
 as Maspero renders it, is what might understood also as imperative, give 
 
 rather have been expected. In the fol- life." 
 lowing, " Isis and Nephthys " is the 
 
358 INSCRIPTIONS AND PAPYRI 
 
 for his mouth, drink for his throat, sweet-oil for his hair. 
 O blessed Ra-Harmachis thou careerest by him in triumph, 
 those in thy bark exult to quell and overthrow the wicked. 
 Cries of joy in the great seat, the divine cabin is in glad- 
 ness, acclamation in the bark of millions of years. Ra's 
 sailors are charmed at heart to see Ra hailed as supreme 
 of the order of great gods, they gain delight in doing adora- 
 tion to the great bark, homage in the mysterious chamber. 
 O shine Amen-Ra-Harmachis self-sprung, thy sister god- 
 
 40 desses stand in Bech, 6 they receive thee, they uplift thee 
 into thy bark, which is perfect in delights before Lord Ra, 
 thou begettest blessings. Come Ra, self-sprung, thou 
 lettest Pharaoh receive plenty in his battlemented house, 
 on the altar of the god whose name is hidden. 
 
 Glory to thee, Prince coming forth in thy season, Lord 
 of many faces, diadem producing rays, scattering darkness, 
 all roads are rilled with thy splendors, apes make to thee 
 salutations with their arms, they praise thee, they cry aloud 
 to thee, they tell thy glories, their lips exalt thee in heaven, 
 in earth; they conduct thee at thy splendid arising, they 
 open or drive back the gate of the western horizon of 
 heaven, they let Ra be embraced in peace and joy by his 
 mother Nut; thy soul is approved by the tenants of the 
 lower heaven, the divine spirits rejoice at the twofold sea- 
 
 50 son of brightness : thou turnest gloom into repose, 7 thou 
 sweetenest pain of Osiris, thou givest breezes in the valley, 
 illuminest earth in darkness, sweetenest pain of Osiris. All 
 beings taste the breath, they make to thee acclamations in 
 thy changes, thou who art Lord of changes, they give 
 adoration to thy might in thy forms of beauty in the morn. 
 Gods hold their arms to thee, those whom thy mother Nut 
 bore. 
 
 Come to the King O Ra, stablish his glories in heaven 
 his might on earth. 
 
 O Ra heaven rejoices to thee, O Ra earth trembles at 
 thee, O blessed Ra-Harmachis thou hast raised heaven to 
 
 6 Eech, the Eastern hill of sunrise. is correctly given in these words; per- 
 Its opposite height was called Manu. haps " thou makest the adversary pros- 
 
 7 " fhou turnest gloom into repose." trate " may more truly convey the 
 I am not confident that the meaning of sense. 
 
 the original, " ta-k neshen enti ster," 
 
HYMN TO RA-HARMACHIS 359 
 
 elevate thy soul, the lower sky has hidden thee in thy mys- 
 tic forms. Thou hast uplifted heaven to the expanse of 
 thy outstretched arms, thou hast spread out earth to the 
 width of thy stride. Heaven rejoices to thee at thy great- 
 
 60 ness of soul, thy terror fills earth at thy figure, princely 
 hawk of glittering plume, many colored frame, mighty 
 sailor god, self-existing, traversing paths in the divine ves- 
 sel, thou roarest in smiting thy foes, making thy great bark 
 sweep on, men hail thee, gods fear thee, thou hast felled 
 thy foes before it. Courier of heaven outstripped by none, 
 to illumine earth for his children, uplifted above gods and 
 men, shining upon us ; we know not thy form when thou 
 lookest on our faces, thy bulk passes our knowledge. 
 
 O blessed Ra-Harmachis thou penetratest . . . Bull 
 at night, Chieftain by day, beauteous orb of mafek, King 
 of heaven, Sovran of earth, great image in the horizon of 
 
 70 heaven. Ra who hast made beings, Tatanen giving life 
 to mankind, Pharaoh son of Ra. has adored thee in thy 
 glories, he has worshipped at thy gracious rising bright- 
 ness on the Eastern horizon, he makes tranquil thy path, 
 he beats down thy foes before thee in his turning back 
 all thy adversaries, he assigned to thee the Uta on her seat, 
 he makes them ... he assigned to thee honors 
 . . . he cleared the way for thee, he established thy 
 rites in Abydos ; he opens to thee roads in Rusta, he beats 
 
 j6 down evil. 
 
360 INSCRIPTIONS AND PAPYRI 
 
 THE LAMENTATIONS OF ISIS AND NEPHTHYS 
 Translated by P. J. De Horrack 
 
 THIS papyrus was found by the late Mr. Passalaqua, in 
 the ruins of Thebes, in the interior of a statue rep- 
 resenting Osiris. It is divided into two parts, very 
 distinct. The first contains chapters of the funeral ritual in 
 the hieroglyphic writing; the second, of which a translation 
 here follows, consists of five pages of a fine hieratic writing 
 of the lower epoch (probably about the time of the Ptolemies). 
 
 This manuscript now belongs to the Royal Museum of 
 Berlin, where it is registered under the No. 1425. 
 
 A partial translation of it was published in 1852 by M. H. 
 Brugsch ( " Die Adonisklage und das Linoslied " ). He trans- 
 lated the second page and the beginning of the third, but with- 
 out giving the hieratic text. I have since published and 
 completely translated this interesting document ( " Les Lamen- 
 tations d'Isis et de Nephthys," Paris, 1866), and now give the 
 English translation revised. 
 
 The composition has a great analogy with the " Book of 
 Respirations," a translation of which will be added here. Both 
 refer to the resurrection and renewed birth of Osiris (the type 
 of man after his death), who, in this quality, is identified with 
 the sun, the diurnal renewal of which constantly recalled the 
 idea of a birth eternally renewed. The object of the prayers 
 recited by Isis and Nephthys is to effect the resurrection of 
 their brother Osiris, and also that of the defunct to whom the 
 papyrus is consecrated. 
 
 Lamentations of Isis and Nephthys 
 
 Recital of the beneficial formulae 
 
 made by the two divine Sisters l 
 
 in the house of Osiris who resides in the West, 
 
 Great god, Lord of Abydos, 
 
 in the month of Choiak, the twenty-fifth day. 
 
 They are made the same in all the abodes of Osiris, 
 
 1 Isis and Nephthys. 
 
LAMENTATIONS OF ISIS AND NEPHTHYS 361 
 
 and in all his festivals ; 
 
 and they are beneficial to his soul, 
 
 giving firmness to his body, 
 
 diffusing joy through his being, 
 
 giving breath to the nostrils, to the dryness of the throat ; 
 
 they satisfy the heart of Isis as well as (that) of Nephthys ; 
 
 they place Horus on the throne of his father, 
 
 (and) give life, stability, tranquillity to Osiris-Tentrut 2 
 
 born of Takha-aa, who is surnamed Persais the justified. 
 
 It is profitable to recite them, 
 
 in conformity with the divine words. 
 
 evocation by isis. 3 (She says:) 
 
 Come to thine abode, come to thine abode ! 
 God An, 4 come to thine abode ! 
 Thine enemies (exist) no more. 
 
 excellent Sovereign, come to thine abode! 
 Look at me ; I am thy sister who loveth thee. 
 Do not stay far from me, O beautiful youth. 
 Come to thine abode with haste, with haste. 
 
 1 see thee no more. 
 
 My heart is full of bitterness on account of thee. 
 
 Mine eyes seek thee ; 
 
 I seek thee to behold thee. 
 
 will it be long ere I see thee ? 
 
 Will it be long ere I see thee ? 
 
 (O) excellent Sovereign, 
 
 will it be long ere I see thee? 
 
 Beholding thee is happiness ; 
 
 Beholding thee is happiness. 
 
 (O) god An, beholding thee is happiness. 
 
 Come to her who loveth thee. 
 
 Come to her who loveth thee. 
 
 (O) Un-nefer, 5 the justified. 
 
 Come to thy sister, come to thy wife. 
 
 2 The name of Osiris is invariably the grief of his two sisters at the loss 
 
 prefixed to that of the deceased, the of their brother, and referring to the 
 
 latter being always assimilated to this search made by them after him. 
 
 god. t * One of the names of Osiris. 
 
 8 The first two sections are evocations 6 Surname of Osiris, 
 addressed to Osiris defunct, expressing 
 
3 6i INSCRIPTIONS AND PAPYRI 
 
 Come to thy sister, come to thy wife. 
 
 (O) Urt-het, B come to thy spouse. 
 
 I am thy sister by thy mother ; 
 
 do not separate thyself from me. 
 
 Gods and men (turn) their faces toward thee, 
 
 weeping together for thee, whenever (they) behold me. 
 
 I call thee in (my) lamentations 
 
 (even) to the heights of Heaven, 
 
 and thou hearest not my voice. 
 
 I am thy sister who loveth thee on earth; 
 
 no one else hath loved thee more than I, 
 
 (thy) sister, (thy) sister. 
 
 evocation by nephthys. (She says:) 
 
 excellent Sovereign, come to thine abode. 
 Rejoice, all thine enemies are annihilated! 
 Thy two sisters are near to thee, 
 protecting thy funeral bed; 
 
 calling thee in weeping, 
 
 thou who art prostrate on thy funeral bed. 
 
 Thou seest (our) tender solicitude. 
 
 Speak to us, Supreme Ruler, our Lord. 
 
 Chase all the anguish which is in our hearts. 
 
 Thy companions, who are gods and men, 
 
 when they see thee (exclaim) : 
 
 Ours be thy visage, Supreme Ruler, our Lord; 
 
 life for us is to behold thy countenance; 
 
 let not thy face be turned from us; 
 
 the joy of our hearts is to contemplate thee; 
 
 (O) Sovereign, our hearts are happy in seeing thee. 
 
 1 am Nephthys, thy sister who loveth thee. 
 Thine enemy is vanquished, 
 
 he no longer existeth ! 
 
 I am with thee, 
 
 protecting thy members forever and eternally. 
 
 "Surname of Osiris. 
 
LAMENTATIONS OF ISIS AND NEPHTHYS 363 
 
 invocation by isis. 6 (She says:) 
 
 Hail (O) god An! 
 
 Thou, in the firmament, shinest upon us each day. 
 
 We no longer cease to behold thy rays. 
 
 Thoth is a protection for thee. 
 
 He placeth thy soul in the bark Ma-at, 
 
 in that name which is thine, of God Moon. 
 
 I have come to contemplate thee. 
 
 Thy beauties are in the midst of the Sacred Eye, 7 
 
 in that name which is thine, of Lord of the sixth day's festival. 
 
 Thy companions are near to thee ; 
 
 they separate themselves no more from thee. 
 
 Thou hast taken possession of the Heavens, 
 
 by the grandeur of the terrors which thou inspirest, 
 
 in that name which is thine, of Lord of the fifteenth day's 
 
 festival. 
 Thou dost illuminate us like Ra 8 each day. 
 Thou shinest upon us like Atum. 9 
 Gods and men live because they behold thee. 
 Thou sheddest thy rays upon us. 
 Thou givest light to the Two Worlds. 
 The horizon is filled by thy passage. 
 Gods and men (turn) their faces toward thee ; 
 nothing is injurious to them when thou shinest. 
 Thou dost navigate in the heights (of Heaven) 
 and thine enemy no longer exists! 
 I am thy protection each day. 
 Thou who comest to us as a child each month, 
 we do not cease to contemplate thee. 
 Thine emanation heightens the brilliancy 
 of the stars of Orion in the firmament, 
 by rising and setting each day. 
 I am the divine Sothis 10 behind him. 
 I do not separate myself from him. 
 The glorious emanation which proceedeth from thee 
 
 • The following sections are invoca- 7 The Sacred-Eye here indicates the 
 
 tions addressed to Osiris under the disk of the moon, 
 forms of the Moon and the Sun, ex- 8 The sun in all his power, 
 
 pressing the joy of his two sisters at B The setting sun. 
 
 having thus perceived him. 10 The star of Sirius, where the soul 
 
 of Isis dwelt. 
 
364 INSCRIPTIONS AND PAPYRI 
 
 giveth life to gods and men, 
 
 reptiles and quadrupeds. 
 
 They live by it. 
 
 Thou comest to us from thy retreat at thy time, 
 
 to spread the water of thy soul, 
 
 to distribute the bread of thy being, 
 
 that the gods may live and men also. 
 
 Hail to the divine Lord ! 
 
 There is no god like unto thee! 
 
 Heaven hath thy soul; 
 
 earth hath thy remains; 
 
 the lower heaven is in possession of thy mysteries. 
 
 Thy spouse is a protection for thee. 
 
 Thy son Horus is the king of the worlds. 
 
 invocation by nephthys. (She says :) 
 
 Excellent Sovereign ! come to thine abode ! 
 Un-nefer the justified, come to Tattu. 
 
 fructifying Bull, come to Anap. 
 Beloved of the Adytum, come to Kha. 
 
 Come to Tattu, the place which thy soul prefers. 
 
 The spirits of thy fathers second thee. 
 
 Thy son, the youth Horus, the child of (thy) two sisters, 1 
 
 is before thee. 
 
 A t the dawn of light, I am thy protection each day. 
 
 1 never separate myself from thee. 
 O god An, come to Sais. 
 
 Sais is thy name. 
 
 Come to Aper; thou wilt see thy mother Neith. 2 
 
 Beautiful Child, do not stay far from her. 
 
 Come to her nipples ; abundance is in them. 3 
 
 Excellent Brother, do not stay far from her. 
 
 O son, come to Sais ! 
 
 Osiris-Tarut, surnamed Nainai, born of Persais the justified, 
 
 come to Aper, thy city. 
 
 1 Isis having with the aid of her sis- sphere, whence Osiris, the Rising Sun, 
 ter Nephthys reunited the parts of appeared under the form of Horus. 
 Osiris's body, dispersed by Set, formed b The sun nightly sinks into the 
 of them the infant Horus. bosom of his mother Neith, who per- 
 
 2 Neith personified the Lower Hemi- sonifies the Lower Hemisphere of 
 
 heaven. 
 
LAMENTATIONS OF ISIS AND NEPHTHYS 365 
 
 Thine abode is Tab. 
 
 Thou reposest (there) by thy divine mother, forever. 
 
 She protecteth thy members, 
 
 she disperseth thine enemies, 
 
 she is the protection of thy members forever. 
 
 O excellent Sovereign! come to thine abode. 
 
 Lord of Sais, come to Sais. 
 
 invocation by isis. 4 (She says:) 
 
 Come to thine abode ! come to thine abode. 
 
 Excellent Sovereign, come to thine abode. 
 
 Come (and) behold thy son Horus 
 
 as supreme Ruler of gods and men. 
 
 He hath taken possession of the cities and the districtSj 
 
 by the grandeur of the respect he inspires. 
 
 Heaven and earth are in awe of him, 
 
 the barbarians are in fear of him. 
 
 Thy companions, who are gods and men, 
 
 have become his, in the two hemispheres 
 
 to accomplish thy ceremonies. 
 
 Thy two sisters are near to thee, 
 
 offering libations to thy person; 
 
 thy son Horus accomplisheth for thee the funeral offering: 
 
 of bread, of beverages, of oxen and of geese. 
 
 Toth chanteth thy festival-songs, 
 
 invoking thee by his beneficial formulae. 
 
 The children of Horus are the protection of thy members, 
 
 benefiting thy soul each day. 
 
 Thy son Horus saluteth thy name 
 
 (in) thy mysterious abode, 
 
 in presenting thee the things consecrated to thy person. 
 
 The gods hold vases in their hands 
 
 to make libations to thy being. 
 
 Come to thy companions, 
 
 Supreme Ruler, our Lord ! 
 
 Do not separate thyself from them. 
 
 * Osiris, again coming forth under the ing Sun), becomes the Lord of the 
 form of Horus-conqueror (or the Ris- Universe. 
 
366 INSCRIPTIONS AND PAPYRI 
 
 When this is recited, 
 
 the place (where one is) 
 
 is holy in the extreme. 
 
 Let it be seen or heard by no one, 
 
 excepting by the principal Khereb-heb 5 and the Sam. 9 
 
 Two women, beautiful in their members, 
 
 having been introduced, 
 
 are made to sit down on the ground 
 
 at the principal door of the Great Hall. T 
 
 (Then) the names of Isis and Nephthys 
 
 are inscribed on their shoulders. 
 
 Crystal vases (full) of water 
 
 are placed in their right hands ; 
 
 loaves of bread made in Memphis 
 
 in their left hands. 
 
 Let them pay attention to the things done 
 
 at the third hour of the day, 
 
 and also at the eighth hour of the day. 
 
 Cease not to recite this book 
 
 at the hour of the ceremony ! 
 
 It is finished. 
 
 THE LITANY OF RA 
 
 Translated by Edouard Naville 
 
 THE following Litany of Ra is the translation of a long 
 text which is to be found at the entrance of several of 
 the largest tombs of the kings, in the valley called 
 Biban el Moluk at Thebes. It is a kind of introduction to the 
 long pictures which adorn the walls of the royal sepulchres, and 
 which generally represent the course of the sun at the differ- 
 ent hours of night. 
 
 Although very nearly connected with the " Book of the 
 Dead," this text has not yet been found complete in any fune- 
 real papyrus; the second section of the fourth chapter only is 
 contained in a papyrus of the British Museum. 
 
 B The high-priest, reader in the pane- T The Great Hall wherein the Judg- 
 
 gyrics. ment-scene was painted. 
 
 a The high-priest presiding over 
 funeral ceremonies and rituals. 
 
THE LITANY OF RA 367 
 
 The importance of this text consists in this, that it gives 
 us an idea of the esoteric doctrine of the Egyptian priests, 
 which was clearly pantheistic, and which certainly differed from 
 the polytheistic worship of the common people. 
 
 The present translation has been made from the book "La 
 Litanie du Soleil" (Leipzig, 1875, avec un vol. de XLIX 
 planches), where this text has been first translated in French, 
 with a commentary. Among the different tombs where this 
 inscription was collected, that of Seti I, commonly called Bel- 
 zoni's tomb, has been chosen as the standard text. 
 
 The Litany of Ra 
 chapter i 
 
 Title. The beginning of the book of the worship of Ra in the 
 Ament x of the worship of Temt 2 in the Ament. When 
 anyone reads this book, the porcelain figures are placed 
 upon the ground, at the hour of the setting of the Sun, 
 that is of the triumph of Ra over his enemies in the Ament. 
 Whoso is intelligent upon the earth, he is intelligent also 
 after his death. 
 
 1 Homage to thee, Ra! Supreme power, the master of the 
 hidden spheres who causes the principles to arise, who 
 dwells in darkness, who is born as 3 the all-surrounding 
 universe. 
 
 2 Homage to thee, Ra ! Supreme power, the beetle that folds 
 his wings, that rests in the empyrean, that is born as his own 
 son. 
 
 3 Homage to thee, Ra ! Supreme power, Tonen 4 who pro- 
 duces his members, 5 who fashions what is in him, who is 
 born within his sphere. 
 
 4 Homage to thee, Ra ! Supreme power, he who discloses the 
 earth and lights the Ament, he whose principle has (be- 
 come) his manifestation, and who is born under the form 
 of the god with the large disk. 
 
 5 Homage to thee, Ra ! Supreme power, the soul that speaks, 
 that rests upon her high place, that creates the hidden in- 
 tellects which are developed in her. 
 
 * The heavenly region. * The universal being. * " Under the form of." 
 
 *The earth. s Gods. 
 
368 INSCRIPTIONS AND PAPYRI 
 
 6 Homage to thee, Ra! Supreme power, the only one, the 
 courageous one, who fashions his body, he who calls his 
 gods (to life), when he arrives in his hidden sphere. 
 
 7 Homage to thee, Ra ! Supreme power, he who addresses his 
 eye, and who speaks to his head, 6 he who imparts the breath 
 of life to the souls (that are) in their place; they receive it 
 and develop. 
 
 8 Homage to thee, Ra ! Supreme power, the spirit that walks, 
 that destroys its enemies, that sends pain to the rebels. 
 
 9 Homage to thee, Ra ! Supreme power, he who shines when 
 he is in his sphere, who sends his darkness into his sphere, 
 and who hides what it contains. 
 
 io Homage to thee, Ra! Supreme power, he who lights the 
 bodies which are on the horizon, he who enters his sphere. 
 
 ii Homage to thee, Ra ! Supreme power, he who descends into 
 the spheres of Ament, his form is that of Turn. 
 
 12 Homage to thee, Ra ! Supreme power, he who descends into 
 the mysteries of Anubis, his form is that of Chepra 
 (Atmu). 
 
 13 Homage to thee, Ra! Supreme power, he whose body 
 is so large that it hides his shape, his form is that of Shu. 
 
 14 Homage to thee, Ra! Supreme power, he who leads Ra 
 into his members, his form is that of Tefnut. 
 
 15 Homage to thee, Ra! Supreme power, he who sends forth 
 the plants in their season, his form is that of Seb. 
 
 16 Homage to thee, Ra! Supreme power, the great one who 
 rules what is in him, his form is that of Nut. 
 
 17 Homage to thee, Ra! Supreme power, he who goes al- 
 ways toward him who precedes him, his form is that of 
 Isis. 
 
 18 Homage to thee, Ra ! Supreme power, he whose head shines 
 more than he who is before him, his form is that of 
 Nephthys. 
 
 19 Homage to thee, Ra ! Supreme power, the urn 7 of the 
 creatures, the only one, that unites the generative sub- 
 stances, its form is that of Horus. 
 
 20 Homage to thee, Ra ! Supreme power, the brilliant one who 
 shines in the waters of the inundation, his form is that of 
 Nun. 
 
 « " Who speaks to himself." 7 Crater. 
 
THE LITANY OF RA 369 
 
 21 Homage to thee, Ra! Supreme power, he who creates the 
 water which comes from within him, his form is that of 
 Remi. 8 
 
 22 Homage to thee, Ra ! Supreme power, the two vipers that 
 bear their two feathers, their form is that of the impure 
 one. 
 
 23 Homage to thee, Ra! Supreme power, he who enters and 
 comes forth continually from his highly mysterious cavern, 
 his form is that of At. 9 
 
 24 Homage to thee, Ra! Supreme power, the spirit that 
 causes his disappearance, his form is that of Netert. 10 
 
 25 Homage to thee, Ra! Supreme power, the spirit that sets 
 up (those whom he has created), that creates 1 his de- 
 scendants, his form is that of Ntuti. 2 
 
 26 Homage to thee, Ra! Supreme power, he who raised his 
 head and who lifts his forehead, the ram, the greatest of the 
 creatures. 
 
 27 Homage to thee, Ra ! Supreme power, the light that is in 
 the infernal regions, its form is that of Ament. 
 
 28 Homage to thee, Ra! Supreme power, the penetrating 
 spirit who is in the Ament, his form is that of Kerti. 8 
 
 29 Homage to thee, Ra! Supreme power, the timid one who 
 sheds tears, his form is that of the afflicted. 
 
 30 Homage to thee, Ra! Supreme power, he who raises his 
 hand and who glorifies his eye 4 his form is that of the god 
 with the hidden body. 
 
 31 Homage to thee, Ra! Supreme power, the spirit who is 
 raised upon the two mysterious horizons, his form is that 
 of Chentament. 5 
 
 32 Homage to thee, Ra! Supreme power, the god with the 
 numerous shapes in the sacred dwelling, his form is that 
 of the beetle. 
 
 33 Homage to thee, Ra! Supreme power, he who puts his 
 enemies into their prison, his form is that of the lion. 
 
 34 Homage to thee, Ra! Supreme power, the ray of light in 
 his sarcophagus, its form is that of the progenitor. 
 
 • The weeper. * The meaning of this name is doubt- 
 
 • A fish, most likely the " phagros," ful. 
 
 the apoearance of which was connected * The god of the spheres. 
 
 with the inundation. * Glorifies himself. 
 
 10 The divine eye. B A title of Osiris, literally " He who 
 
 1 Vivifies. resides in the West." 
 
 24 
 
37° 
 
 INSCRIPTIONS AND PAPYRI 
 
 35 Homage to thee, Ra. ! Supreme power, the covering of the 
 body, which develops the lungs, its form is that of Teb- 
 ati. c 
 
 36 Homage to thee, Ra! Supreme power, he who calls the 
 bodies into the empyrean, and they develop, who destroys 
 their venom, his form is that of the transformer. 
 
 37 Homage to thee, Ra! Supreme power, the being with the 
 mysterious face, who makes the divine eye move, his form 
 is that of Shai. 
 
 38 Homage to thee, Ra ! Supreme power, the supremely great 
 one who embraces the empyrean, his form is that of the 
 spirit who embraces (space). 
 
 39 Homage to thee, Ra! Supreme power, he whp hides his 
 body within himself, his form is that of the god with the 
 hidden body. 
 
 40 Homage to thee, Ra! Supreme power, he who is more 
 courageous than those who surround him, who sends fire 
 into the place of destruction, his form is that of the burn- 
 ing one. 
 
 41 Homage to thee, Ra! Supreme power, he who sends de- 
 struction, and who causes the development of his bo^y in 
 the empyrean, his form is that of the inhabitant of the em- 
 pyrean. 
 
 42 Homage to thee, Ra! Supreme power, the wonderful one 
 who dwells in his eye, 7 who lights the sarcophagus, his 
 form is that of Shepi. 8 
 
 43 Homage to thee, Ra! Supreme power, he who unites the 
 substances, who founds 9 Amto, his form is that of one 
 who joins substances. 
 
 44 Homage to thee, Ra ! Supreme power, he who invents 10 
 secret things, and who begets bodies, his form is that of the 
 invisible (progenitor). 
 
 45 Homage to thee, Ra! Supreme power, he who furnishes 
 the inhabitants of the empyrean with funeral things, when 
 he enters the hidden spheres, his form is that of Aperto. 1 
 
 46 Homage to thee, Ra! Supreme power, his members re- 
 joice when they see his body, the blessed spirit who enters 
 into him, his form is that of the joyful one. 
 
 8 The covering of Ati, the air(?). • Gives a body to. 
 
 7 Solar disk. 10 Creates. 
 
 8 The splendid one. * Perhaps Anubis. 
 
THE LITANY OF RA 371 
 
 47 Homage to thee, Ra ! Supreme power, the adult who dilates 
 his eyeball, and who fills his eye, 2 his form is that of the 
 adult. 
 
 48 Homage to thee, Ra! Supreme power, he who makes the 
 roads in the empyrean, and who opens pathways in ^ the 
 sarcophagus, his form is that of the god who makes the 
 roads. 
 
 49 Homage to thee, Ra! Supreme power, the moving spirit 
 who makes his legs stir, his form is that of the moving one. 
 
 50 Homage to thee, Ra ! Supreme power, he who sends forth 
 the stars and who makes the night light, in the sphere of the 
 hidden essences, his form is that of the shining one. 
 
 51 Homage to thee, Ra! Supreme power, he who makes the 
 spheres and who creates bodies; from thy person emanat- 
 ing from itself alone, thou hast sent forth, Ra, those who 
 are and those who are not, the dead, the gods, the intellects ; 
 his form is that of creator of bodies. 
 
 52 Homage to thee, Ra! Supreme power, the mysterious, the 
 hidden one, he whom the spirits follow as he conducts them, 
 he gives the step to those surrounding him, his form is 
 that of Ameni. 
 
 53 Homage to thee, Ra! Supreme power, the horn, the pillar 
 of the Ament, the lock of hair that shines in . . . 3 its 
 form is that of the horn. 
 
 54 Homage to thee, Ra! Supreme power, the eternal essence 
 who penetrates the empyrean, who praises the spirits in 
 their spheres, his form is that of the eternal essence. 
 
 55 Homage to thee, Ra! Supreme power, when he arrives in 
 the good Ament, the spirits of the empyrean rejoice at 
 sight of him, his form is that of the old man. 
 
 56 Homage to thee, Ra! Supreme power, the great lion that 
 creates the gods, that weighs words, the chief of the powers 
 inhabiting the holy sphere, his form is that of the great 
 lion. 
 
 57 Homage to thee, Ra! Supreme power, when he speaks to 
 his eye and when he addresses his eyeball, the bodies shed 
 tears; his form is that of the being who speaks to his 
 eye. 4 
 
 58 Homage to thee, Ra! Supreme power, he who raises his 
 
 1 Solar disk. 8 Lacuna. * Who speaks to himself. 
 
372 INSCRIPTIONS AND PAPYRI 
 
 soul, and who hides his body, he shines and he sees his 
 mysteries, his form is that of Herba. 5 
 
 59 Homage to thee, Ra, ! Supreme power, the high spirit who 
 hunts his enemies, who sends fire upon the rebels, his form 
 is that of Kaba. 6 
 
 60 Homage to thee, Ra ! Supreme power, the substance which 
 hides the intestines and which possesses the mind and the 
 limbs, its form is that of Auai. 7 
 
 61 Homage to thee, Ra ! Supreme power, the great eldest one 
 who dwells in the empyrean, Chepri who becomes two 
 children, his form is that of the two children. 
 
 62 Homage to thee, Ra! Supreme power, the great walker 
 who goes over the same course, the spirit who anoints the 
 body, Senekher, his form is that of Senekher. 8 
 
 63 Homage to thee, Ra! Supreme power, he who creates his 
 body and who detaches his members by the sacred flame 
 of Amto, his form is that of the flame of Amto. 9 
 
 64 Homage to thee, Ra! Supreme power, the master of the 
 hooks (who struggles) against his enemies, the only one, 
 the master of the monkeys, his form is that of Anted. 10 
 
 65 Homage to thee, Ra! Supreme power, he who sends the 
 flames into his furnaces, he who cuts off the head of those 
 who are in the infernal regions, his form is that of the god 
 of the furnace. 
 
 66 Homage to thee, Ra ! Supreme power, the parent who de- 
 stroys his children, the only one who names 1 the earth by 
 his intelligence, his form is that of Tonen. 
 
 67 Homage to thee, Ra! Supreme power, he who sets up the 
 urshi 2 themselves upon their foundation, no one sees their 
 mysteries, his form is that of the urshi. 
 
 68 Homage to thee, Ra ! Supreme power, the vessel of heaven, 
 the door of the empyrean, he who makes the mummy come 
 forth, his form is that of Besi. 
 
 69 Homage to thee, Ra ! Supreme power, the monkey . . . 3 
 the being in his nature, his form is that of the monkey of 
 the empyrean. 
 
 70 Homage to thee, Ra! Supreme power, he who opens the 
 
 8 " He who raises his soul." 10 Doubtful meaning. 
 
 • " The high spirit." * " Creates," " fashions." 
 
 7 Flesh, or substance. * The genii of the watches of the 
 
 8 Literally, " the shining face." night. 
 
 e " He who is on the ground." • Lacuna. 
 
THE LITANY OF RA 373 
 
 earth and who shows the interior of it, the speaking spirit 
 who names his members, his form is that of Smato. 4 
 
 71 Homage to thee, Ra! Supreme power, he who is armed 
 with teeth, who consumes his enemies, the flame that lights 
 the wick, his form is that of Nehi. 5 
 
 72 Homage to thee, Ra! Supreme power, the walker, the 
 moving luminary, who makes darkness come after his light, 
 his form is that of the walker. 
 
 73 Homage to thee, Ra! Supreme power, the master of souls 
 who is in his obelisk, the chief of the confined gods, his 
 form is that of the master of souls. 
 
 74 Homage to thee, Ra ! Supreme power, the double luminary, 
 the double obelisk, the great god who raises his two eyes, 
 his form is that of the double luminary. 
 
 75 Homage to thee, Ra! Supreme power, the master of the 
 light, who reveals hidden things, the spirit who speaks to 
 the gods in their spheres, his form is that of the master of 
 the light. 
 
 76 Homage to thee, Ra ! Supreme power, O Ra of the sphere, 
 O Ra who speakest to the spheres, O Ra who art in thy 
 sphere, homage to thee, Ra Keschi, four times. They sing 
 praises to the spirit Keschi, 6 the spheres honor his spirit, 
 they glorify thy body which is in thee, saying, Homage to 
 thee, great Keschi! four times. They sing praises in thy 
 honor, spirit Keschi in thy seventy-five forms which are 
 in thy seventy-five spheres. The royal Osiris knows them 
 by their names, he knows what is in their bodies, all their 
 hidden essences. The royal Osiris speaks to them in their 
 forms, they open to the royal Osiris, they display the hidden 
 doors to his spirit which is like thy spirit, thou createst 
 them, thou createst the royal Osiris; the development of 
 his body is like thine because the royal Osiris is one of thy 
 companions, who are in their spheres, and who speak in 
 their caverns, those who are blessed through thy creation 
 and who transform themselves when thou commandest it. 
 The royal Osiris is like one of those who speak in their 
 hidden spheres. Ha! he has arrived, he advances in the 
 train of the spirit of Ra. Ha ! he has completed the journey 
 
 ' He who opens the earth. 5 He who is armed with teeth. 
 
 Doubtful meaning. 
 
374 INSCRIPTIONS AND PAPYRI 
 
 from Chepri. 7 Hail! he has arrived. The royal Osiris 
 knows all that concerns the hidden beings. Hail ! he has 
 arrived in the midst of you; homage to his spirit Keschi! 
 four times. 
 yy O Ra of the Ament, who hast created the earth, who light- 
 est the gods of the empyrean, Ra who art in thy disk, guide 
 him on the road to the Ament, that he may reach the hidden 
 spirits ; guide him on the road which belongs to hirm guide 
 him on the Western road ; that he may traverse the sphere 
 of Ament, guide him on the road to the Ament, that the 
 King may worship those who are in the hidden dwelling, 
 guide him on the road to the Ament, make him descend to 
 the sphere of Nun. Hail, Ra! the royal Osiris is Nun. 
 Hail Ra ! the royal Osiris is thyself and reciprocally. Hail, 
 Ra! thy spirit is that of Osiris, thy course is his in the 
 empyrean. Hail, Ra! he dwells in the empyrean, he trav- 
 erses the good Ament. Such as thou art, such is the 
 royal Osiris. Thy intellect, Ra, is his. Osiris worships 
 the hidden gods, he praises their spirits, these latter say to 
 one another that thy course (Ra !) is that of Osiris, that thy 
 way is his, great god who dwellest in the empyrean. Hail ! 
 god of the disk with the brilliant rays, praise be to the spirit 
 Keschi ! four times. 
 
 78 Hail to thee, universal covering, who createst thy soul and 
 who makest thy body grow ; the King traverses the most 
 secret sphere, he explores the mysteries contained in it. 
 The King speaks to thee like Ra, he praises thee with his 
 intelligence, the King is like the god ; and reciprocally. He 
 moves by himself, he moves by himself. The all surround- 
 ing universe says : Ah, guide him unto the interior of my 
 sphere ; four times. 
 
 79 This chapter is said to the most mysterious god, these words 
 are written like those upon the two sides of the door of the 
 empyrean . . . 8 this book is read every day, when 
 he has retired in life, according to custom, perfectly. 
 
 7 Ra under the form of a scarab. 8 Lacuna. 
 
THE LITANY OF RA 375 
 
 CHAPTER II 
 
 Worship of the Spheric Gods, when Ra sets in life. Hail, 
 gods of the spheres, gods who are in the Ament, perfect 
 gods . . . * the enemies of Ra, you make the univer- 
 sal covering 2 grow . . . * you worship the god who 
 is in his disk . . . x thou commandest thy enemies, 
 great god who art upon the horizon; four times. Thou 
 commandest thy enemies, Osiris Temt; four times. 
 The royal Osiris commands his enemies in heaven and upon 
 earth, by authority of all the gods and all the goddesses, 
 by authority of Osiris Chentament, because the royal Osiris 
 is Ra himself, the great inhabitant of the heavens, he speaks 
 in the presence of Ament. The King governs by favor 
 of the great powers. The royal Osiris is pure, what 
 is in him is pure, the royal Osiris governs the two worlds, 
 the royal Osiris commands his enemies; four times. 
 He is powerful, Ra in the empyrean, he is powerful, Ra 
 in the empyrean. He traverses the empyrean with joy, for 
 he has struck Apap ; 3 there is joy for thee, god of the 
 horizon, Osiris, King of the Ament, there is joy for thy 
 triumphant spirit, for thou destroyest his enemies; thou 
 art delighted, Tesherti, red spirit who openest the Ament. 
 Thou givest thy hand to Osiris, thou art received in the 
 good Ament, and the gods rejoice over thee. Osiris gives 
 thee his hand, thou art received by Chentament. He is 
 brilliant, the spirit of Ra in the empyrean, he is brilliant, 
 the body of Teb Temt. Ra commands in the empyrean, be- 
 cause he has struck Apap. Teb Temt commands ; he wor- 
 ships the spirit of the two horizons; the spirit of the two 
 horizons worships him. 
 
 The royal Osiris receives dominion over his enemies from 
 the great powers of the mysterious avenger, he who reveals 
 the mysterious empyrean, who dissipates the darkness, who 
 chases away the rain, he who hurries, and who makes the 
 blessed servants of Ra come forth. He 4 sees the body of 
 the god when he assumes forms with a mysterious name, 
 when he sheds his rays in obscurity, and when he hides the 
 uncovered bodies; when he traverses the mysterious 
 
 1 Lacunae. s Apophis, the great serpent of evil. 
 
 2 Teb Temt. * The royal Osiris. 
 
376 INSCRIPTIONS AND PAPYRI 
 
 spheres and when he gives eyes to their gods ; they them- 
 selves see him, and their spirits are blessed. 
 
 5 Hail, Ra ! give eyes to the royal Osiris, give him divine eye- 
 balls, and may they guide the royal Osiris. Hail, Ra ! give 
 a heart to the royal Osiris ; he traverses the earth, he trav- 
 erses the world like Ra. 
 
 6 Thou takest care that what thou commandest to exist, ex- 
 ists ; thou rulest the royal Osiris like Chuti 5 and the King 
 honors thy spirit, he glorifies thee. 
 
 7 Thou commandest Osiris to be like Khuti, the brilliant tri- 
 angle which appears in the shining place. 
 
 8 Thou commandest Osiris to be like the mysterious spirit 
 which comes forth from the mysterious place. 
 
 9 Thou commandest Osiris to be like the blessed spirit which 
 comes forth from the blessed place. 
 
 io Thou commandest Osiris to be like the destructive spirit 
 which comes forth from the place of destruction. 
 
 ii Thou commandest Osiris to be like the revealing spirit 
 which comes forth from the opening. 
 
 12 Thou commandest Osiris to be like the elevated spirit 
 which comes forth from the high place. 
 
 13 Thou commandest Osiris to be like the hidden spirit which 
 comes forth from the Ament. 
 
 14 Deliver him from the crocodiles which frighten the spirits, 
 like geese ; let them not do their work upon the royal Osiris, 
 in the presence of the gods armed with swords ; may Osiris 
 never fall into their furnaces, may their nets never entangle 
 him; his spirit flies away and soars into the heavens, his 
 spirit returns and enters into the empyrean, because the 
 royal Osiris knows the mysteries which are in the em- 
 pyrean, the secret forms of Osiris, that none of his ser- 
 vants know, in the secret of his hidden dwelling. Hail ! the 
 royal Osiris knows thv form, great and mysterious god. 
 
 15 Deliver the royal Osiris from the agile demons furnished 
 with legs, from the cruel gods who pluck out hearts and 
 who throw them into their furnaces. May they never do 
 their work upon the royal Osiris, may they never put him in 
 their furnaces, because Osiris is Ra ; and reciprocally. His 
 soul is that which is in the disk. His body is in the middle of 
 
 6 The god of the two horizons. 
 
THE LITANY OF RA 377 
 
 the hidden gods ; they make Osiris rule, Osiris makes them 
 rule ; he commands, and he rests as you rest in the Ament. 
 
 16 The soul of Ra shines in his shape, his body rests amid the 
 invocations which are addressed to him ; he enters into the 
 interior of his white disk, he lights the empyrean with his 
 rays, he creates it, he makes the souls remain in their bodies, 
 they praise him from the height of their pedestal. He re- 
 ceives the acclamations of all the gods who open the doors, 
 the hidden essences who prepare the way for Ra's soul, and 
 who allow the King of souls access to the fields. He trav- 
 erses his disk himself; he calls (to life) the body of Kat; 6 
 he places the gods of the stars upon their legs ; these latter 
 make the god An 7 come at their hours ; the two sisters join 
 themselves to him, they decorate his head, as a spirit 
 worthy of adornment. 
 
 17 O, Ra, place the royal Osiris in thy train ; he is the divine 
 key which opens his haunts, he knows admirable means of 
 obtaining the great victory over his enemies; Osiris is 
 powerful through thy two eyes; walking god, the course 
 of Osiris is thy course. Ra, the journeys of Osiris are thy 
 journeys, Osiris makes thee rule over thy enemies, thou 
 makest Osiris rule over his enemies, by means of the great 
 splendor which is the splendor of Ra in the empyrean, they 
 cry to him : Bull of the country of the dead, thou art Ra, 
 thy body rests in peace, thou art blessed in thy mysteries. 
 
 CHAPTER III 
 
 1 O, Ra, come to the King! truly. Highlv glorious Teb 
 Temt. 
 
 2 O, Ra, come to the King! truly. Thou makest thy soul 
 young again and thou givest birth to thy body. 
 
 3 O, Ra, come to the King! truly. Lead him into the holy 
 dwelling. 
 
 4 O, Ra, come to the King! truly. Guide him on the good 
 ways. 
 
 5 O, Ra, come to the King ! truly. Guide him on the roads 
 of Nun. 
 
 6 O, Ra, come to the King! truly. Guide him on the roads 
 of Nut. 
 
 8 Unknown constellation. 7 The moon. 
 
378 INSCRIPTIONS AND PAPYRI 
 
 7 O, Ra, come to the King ! truly. He restores the body of 
 Osiris. 
 
 8 O, Ra, come to the King ! truly. He places the corpse upon 
 its foundation, in its place that no one knows. 
 
 9 O, Ra, come to the King ! truly. He calls his body Osiris, 
 io O, Ra, come to the King! truly. He sees him who is in 
 
 the sarcophagus. 
 ii O, Ra, come to the King! truly. The rays of Aten * are 
 upon his person. 
 
 12 O, Ra, come to the King! truly. He has taken the good 
 ways. 
 
 13 O, Ra, come to the King! truly. He worships thy soul 
 upon the horizon. 
 
 14 O, Ra, come to the King ! truly. Thou speakest to him as 
 to the god who is upon the ground. 
 
 15 O, Ra, come to the King! truly. He is one of thy Nine 
 Gods. 
 
 CHAPTER IV 
 
 Section I 
 
 1 Thou art what he is, Ra, thou givest birth to the royal 
 Osiris, thou makest him exist like thyself, god of the two 
 horizons; the birth of Osiris is the birth of Ra in the 
 Ament, and reciprocally ; the birth of Osiris in the heavens 
 is the birth of the soul of Ra in the heavens, and recipro- 
 cally; the life of Osiris is the life of Ra, and recipro- 
 cally; the development of his body is the development of 
 Ra's body. Ra conceived, Turn gave birth to Osiris ; it is 
 the young Chepra; Nut brings Osiris into the world, she 
 nourishes Osiris like Ra's soul which issued from her. 
 
 2 O, Ra who art in the Ament . . . 1 who art in the em- 
 pyrean, deliver Osiris from thy conductors who separate 
 souls from their bodies, the agile beings who move quickly 
 in thy places of torment. May they never seize Osiris, may 
 they never take him, may they never quicken their steps 
 toward him, may they never put him in their places of tor- 
 ture, may they never cast their toils round him, may they 
 never place him upon their altars, may he never tremble in 
 the land of the condemned, may he never be lost in the 
 
 1 The solar disk. l Lacunae. 
 
THE LITANY OF RA 379 
 
 Ament. He walks as the god of the horizon walks, he takes 
 Ra's steps, he worships the god who is on the earth, he 
 honors the mysterious bodies . . . * they say to Osiris : 
 Hu and Sa ; they call him this, because he is like the spirit 
 of Hu and Sa 2 in his creations ; he makes the sacred tree 
 grow he is not ignorant of it. There are cries of joy in the 
 mysterious region, for Ra sets under the form of Osiris, 
 and reciprocally. Rejoice, you the dead, render praises to 
 Ra, and Ra renders praises to you. Ra comes forth from 
 the cow Mehur, 3 he sets in Netur ; * Osiris comes forth from 
 Nehur like the sun, he sets in Netur like Temt. The name 
 of the King is the name of Ra, Ammehur, 5 the setting of 
 Osiris, it is his setting, Amnetur. 6 
 
 3 The gods of the empyrean bless him, the hidden gods re- 
 joice over him ; they say to him : thy person is the god of 
 the country of the dead, thy form is Teb Temt. The 
 hidden gods speak to the royal Osiris, they rejoice on see- 
 ing him; (they say to him:) Hail, blessed and perfect one, 
 who comest forth from Tonen, the god who destroys the 
 forms; it is great, thy essence, spirit, shadow that no one 
 destroys, that lives where you live. He knows the essences 
 of the primitive beings, he knows the mysterious flames 
 of the empyrean, for he attains to holy and mysterious 
 things. 
 
 4 The two gods speak to the royal Osiris, they rejoice on see- 
 ing him, this blessed, perfect spirit; (they say to him:) 
 This is one of us. The gods speak to the royal Osiris, they 
 rejoice when they see him, him, the splendor of Ra, the 
 splendor of the two goddesses that appears in Heset, 7 the 
 supplicant Heset addresses the guardians who watch over 
 the doors, who devour souls and who swallow the shades 
 of the dead ; when they approach them, they are led by them 
 to the place of destruction : O guardians who watch over 
 your doors, who swallow souls and devour the shades of the 
 dead ; when they approach you, you lead them to the place 
 of destruction ; Oh ! allow this blessed this most holy spirit, 
 to be in the dwelling of the Akher ; 8 it is a spirit like 
 
 1 Lacunae. 5 He who comes forth from Mehur. 
 
 * Hu, the creative life; Sa, the in- * He who is in Netur. 
 
 telligence. 7 One of the halls of the empyrean, 
 
 • The water of the East. which is here personified as a goddess. 
 4 The water of the West. e The lower region. 
 
3 8o INSCRIPTIONS AND PAPYRI 
 
 Ra glorious like Osiris. This is what Heset the supplicant 
 says before the royal Osiris. 
 
 5 O Heset, make him come, O Heset, guide the royal Osiris, 
 O Heset open to him the empyrean, give him the lot of the 
 god of the empyrean ; he puts the veil nems ° upon his head 
 at the bottom of the dwelling of the Ament. Hail to thee, 
 he has reached thee; Heset, guide him on the good way, 
 he speaks to thee, he glorifies thee by his invocations, and 
 thou rejoicest on seeing his spirit; Heset, the supplicant, 
 open the doors which are in the empyrean, open his spheres 
 to him, for the club is in the hand of Osiris, and he grasps 
 his lance ; his club strikes the enemies, and his lance destroys 
 the rebels ; his dwelling is that of the god of the two hori- 
 zons ; his throne is Ra's throne ; for he is the Horus of the 
 two horizons. 10 He is beautiful, this spirit, he is perfect, 
 he is powerful in both his hands. 
 
 6 The two great gods speak to the royal Osiris ; they rejoice 
 on his account ; they celebrate his victorious strength, they 
 give him their protection, they send him their spirit of life ; 
 (they say to him:) He is brilliant like the spirit of the 
 horizon that is the dwelling of Ra in the heavens ; x they 
 communicate their words to him, they give him the power 
 by their authority. He opens the door of heaven and earth 
 like his fatl.er Ra ; a spirit shining in the place where they 
 burn the offerings, in the arms of Osiris. The royal Osiris 
 rests in the mysterious dwelling, he shines like the god of 
 the luminary, the dwelling of Ra of the horizon. 1 The 
 royal Osiris is Ra; and reciprocally, he is the spirit of 
 Osiris, he rests (in him). 
 
 7 He reaches the gods of the pyramid ; these latter praise him 
 on seeing the happy arrival of Osiris ; they address him as 
 Ra of the horizon; praise be to Ra! cheers for the spirit 
 of the horizon, praises to the spirit of Ra ! Praise his spirit 
 that inhabits the empyrean, invoke him who is in his disk, 
 bear him to him who created you, carry him unto the pyra- 
 mid, since you are the gods who accompany Ra Osiris. 
 Here is Osiris, carry him into the hidden sanctuary of 
 Osiris, the lord of years 2 who is under the care of the two 
 
 •The striped headdress generally 1 Thoth. 
 
 worn on the statues of the kings. * The eternal being. 
 
 "The planet Mars. 
 
THE LITANY OF RA 381 
 
 Rehti. Carry him into the hidden dwelling where Osiris 
 resides, carry him into the funeral monument which is in 
 the Ament, the mysterious sanctuary of the god who is at 
 rest; bear him, open your arms to him, stretch out your 
 hands to him, take off your veils before him, for he is the 
 great essence whom the dead spirits do not know ; it is Ra, 
 the god of the two horizons, and Osiris, the King of the 
 Ament, who send him. 
 8 The royal Osiris is one of you, for his diadem is a vulture ; 
 his face is a sparrow-hawk, his head is Ra ; his eyes are the 
 Rehti, the two sisters ; his nose is Horus of the empyrean ; 
 his mouth is the King of the Ament; his lungs are Nun; 
 his two hands are the god Secheni ; 3 his fingers are the gods 
 who seize him ; his body is Chepra ; his heart is Horus, the 
 creator; his chest is the goddess of life; his spleen is the 
 god Fenti ; 4 his lungs are the goddess Heti ; his stomach 
 is Apu ; his intestines, the god with the mysterious names *. 5 
 his back is the corpse-god ; his elbows are Makati ; the nape 
 of his neck, Horus Thoth; his lips Mehur; his phallus is 
 Tonen ; 6 . . . 7 the goddess of Cher ; . . . 7 the 
 two hidden gods; his sitting posture the two goddesses; 
 his legs, he who traverses the hidden places ; his shin-bones 
 are urceus. His members are gods, he is throughout a god, 
 no one of his members is without a god, the gods are of his 
 substance. The royal Osiris is an intelligent essence, his 
 members guide him, his flesh opens the way to him, those 
 who are born of him create him, they res£|when they have 
 given birth to him. The royal Osiris is he^who gives them 
 birth, it is he who begets them, it is he who makes them 
 exist ; his birth is that of Ra in the Ament, Ra gives birth 
 to the royal Osiris, he causes his own birth. 
 
 Section II 
 
 1 O Ra, open to his spirit, for the royal Osiris knows what 
 there is in the empyrean, he is the great mummy, Osiris, 
 the King of the Ament ; he is Osiris, he is perfect like Osiris, 
 he is blessed like Osiris, his club is that of Osiris, his sword 
 
 • He who embraces. 5 Osiris. 
 
 * The God of the Nose. Each part of 6 The Osiris is an hermashrodite be- 
 the body of the deceased becomes a ing. 
 
 god. The same is found in the funereal 7 Lacunae, 
 
 texts, and especially in the " Book of 
 the Dead," ch. xlii. 
 
3S2 INSCRIPTIONS AND PAPYRI 
 
 is that of Chentament, his sceptre is that of Sahou, he is 
 the great one, the King of the blessed, for he is the original 
 one, he who knows the mysteries, the greatest of the holy 
 ones in the empyrean. He is happy, the spirit Keschi who 
 makes his own law in the Ament, he speaks to what is born 
 of him, 8 Osiris Chentament. 
 
 2 Hail to thee, inhabitant of the empyrean, praised be what 
 is in thee; hail to thee, inhabitant of the empyrean, the 
 weeping gods cut their hair in honor of thee, they clap their 
 hands, they revere thee, they weep before thee, thy spirit 
 rejoices in their fear, thy body is blessed. 
 
 3 Hail to thee, inhabitant of the empyrean, god seated upon 
 his throne, who holdest the sceptre hik,* King of the em- 
 pyrean, Prince of the Aker, great Prince crowned with the 
 urer, 10 great god who hides his dwelling, Lord of wisdom, 
 Chief of the powers. 
 
 4 Hail to the inhabitant of the empyrean, thy son Horus rests 
 in thee, thou communicatest thy orders to him, thou per- 
 mittest him to shine like An of the empyrean, the great 
 star who creates his names, 1 who knows the empyrean and 
 who traverses the interior of it, he, the son of Ra, proceed- 
 ing from Turn. The royal Osiris is thy son, thou communi- 
 catest thy orders to him, thou permittest him to shine like 
 An of the heavens, the great star who creates his names, 1 
 who knows the empyrean and who traverses the interior of 
 it, he the son of Ra, proceeding from Turn. He rests in the 
 empyrean, he rejoices in the dusk, he enters in there and 
 comes forth, the arms of Tonen receive him, the blessed 
 lift him, they stretch out their hands toward him, the 
 . . . 2 guide him. Praise him ye blessed, exalt the 
 royal Osiris, ye blessed! Rejoice over him, as over Ra, 
 extol him like Osiris, he has placed your offerings before 
 you, he accords you the favor of receiving your portion as 
 his father Ra. commanded. He is his darling, he is his de- 
 scendant upon the earth, and the blessed show him the way. 
 Let him arrive in the empyrean, and let him penetrate into 
 the good Ament. The royal Osiris fixes the crown upon 
 
 • His own form. the emblem of dominion over both Up- 
 
 •The sceptre which has the form of per and Lower Egypt. 
 
 a hook, ana commonly held in the hand 1 His existences. 
 
 of Osiris. * Tonen. 
 10 The white and red crown, which is 
 
THE LITANY OF RA 383 
 
 the head of Osiris, he offers his casket to Seb, he presents 
 Sah with the sceptre, he gives the royal diadem to him 
 whose name is Ammon. 
 
 5 Look at him, ye blessed, let him receive a perfect intelli- 
 gence, let him shine like the god of mysteries, deliver him 
 from the gods of the pillory who fasten to their posts. May 
 they never bind Osiris to their posts, may they never put 
 him in the place of destruction, for he is the descendant of 
 Osiris who permits him to receive the diadem in the em- 
 pyrean. 
 
 6 He is sublime, the spirit of Ra, in the Ament, his body is 
 blessed there, the spirits rejoice when they develop their 
 forms in the zones of the empyrean, before the soul of Ra, 
 the inhabitant of the empyrean, and Teb Temt who rests in 
 his covering. Hail, yes, hail ! Hail spirit of Ra, hail, spirit 
 of the royal Osiris like Temt ! Hail, royal Osiris who art 
 Ra, and reciprocally ! O Temt who art Ra, and recipro- 
 cally, hail ! 
 
 7 The royal Osiris is one of you. He gives birth to you, he 
 gives you your names, he makes you perfect ; ha ! he sends 
 his body into you ; ha ! he is your creator. Look at him, he 
 shines like him who proceeds from you; he honors his 
 father, perfect, blessed, blessing his mother; look at him, 
 make his essence sublime and make him like him who de- 
 stroys his forms ; 3 show the way to his spirit, set him upon 
 your pedestals, make him rest in his members, show him his 
 dwelling in the midst of the earth, open your doors to him, 
 unfasten the bolt. 
 
 8 O Ra, O Teb-Temt, guide the royal Osiris following the 
 direction of the spirits, following the course of the gods. 
 The royal Osiris is in his gateway (in presence of the) 
 navigating gods ; the royal Osiris is the only one, the guar- 
 dian of his doors, he who puts the gods in their places. He 
 is upon his pedestal in the empyrean, he is the possessor in 
 the midst of the possessors, he is at the extremities of the 
 empyrean, he is blessed in the infernal regions. He rests in 
 the Ament among the spirits who are in the members of the 
 Ament. The royal Osiris is Ra's darling, he is the mys- 
 terious phcenix, he enters in peace into the empyrean, he 
 
 • Tonen. 
 
3S4 INSCRIPTIONS AND PAPYRI 
 
 leaves Nut in peace; the royal Osiris has his throne in 
 heaven, he traverses the horizons in Ra's train, he is at 
 peace in the heavens, in Ra's fields, his share is upon the 
 horizon in the fields of Aalu ; he traverses the earth like Ra, 
 he is wise like Thoth, he walks at will, he hastens in his 
 course, like Sahu with the mysterious names, who becomes 
 two divinities. The royal Osiris becomes two divinities. 
 What Ra produces, the royal Osiris produces; he gives a 
 spiritual existence to what he loves; he does not give it 
 to what he hates. The royal Osiris is the Chief of the gods 
 who make offerings to the spirits, he is powerful in his 
 course, he is the courageous being who strikes his enemies. 
 9 O ye gods, O ye blessed who precede Ra and who escort' 
 his spirit, do to the royal Osiris as to Ra, tow him with 
 you in the same way that you conduct Ra and the two 
 navigating gods in the heavens ; the royal Osiris is Ra him- 
 self, and reciprocally; he is the Chief of his worshippers 
 who gives life to the forms. 
 
 Section III 
 
 1 O Ament, O Ament, O good, O good, O strong, O strong, 
 O powerful, O powerful, O protecting, O protecting, O 
 mysterious, O mysterious (Ament), the royal Osiris knows 
 thee, he knows thy form, he knows the name of thy com- 
 panions. Ament, hide my corpse, good Ament, hide my 
 body. O resting-place, let me rest in thee ; O strong one, 
 may the royal Osiris be strong with thy strength ; O power- 
 ful one, may he be powerful with thy power! O Ament, 
 open thy arms to him; O protectress, cover his body; O 
 mysterious being, stretch out thy hand to him. Hail, holy 
 Ament of Osiris with the mysterious names, the most holy 
 of the gods, thou who art the most hidden of all mysteries. 
 Hail ! the royal Osiris worships thee ; he addresses the great 
 god who is within thee. Hail ! he worships thee ; open thy 
 mysterious doors to him. Hail ! he worships thee; (open to 
 him) thy hidden spheres, for he has his dwelling in the 
 heavens like Ra, and his throne is upon the earth like Seb ; 
 he is seated upon the throne of Seb, upon the seats of 
 Horchuti; his spirit soars into the heavens, it rests there; 
 his body descends to the earth in the midst of the gods. 
 
THE BOOK OF RESPIRATIONS 385 
 
 He walks with Ra, he follows Turn, he is like Chepra, he 
 lives as thou livest in truth. 
 2 When this book is read he who reads it purifies himself at 
 the hour when Ra sets, who rests in the Ament of the 
 Ament, when Ra is in the midst of hidden things, com- 
 pletely. 
 
 THE BOOK OF RESPIRATIONS 
 Translated by P. J. De Horrack 
 
 THE manuscript a translation of which here follows be- 
 longs to the Museum of the Louvre, in Paris, where 
 it is registered under the No. 3284 (Deveria, Cata- 
 logue des MS. egypt., p. 132). It probably dates from the 
 epoch of the Ptolemies. It is in hieratic writing and generally 
 known by the name of " Book of Respirations " or " Book of 
 the Breaths of Life," according to Mr. Le Page Renouf's in- 
 genious interpretation. This book seems to have been de- 
 posited exclusively with the mummies of the priests and 
 priestesses of the god Ammon-Ra, if we may judge from the 
 titles inserted into the manuscripts. 
 
 Dr. Brugsch, in 1851, first directed the attention of Egyptol- 
 ogists to this curious work, by publishing a transcription in 
 hieroglyphics of a hieratic text in the Berlin Museum, with a 
 Latin translation, under the title of " Sha'i an Sinsin, sive liber 
 Metempsychosis," etc. He added to this a copy of a hieratic 
 text of the same book found in Denon (" Voyage en Egypt e" 
 pi. 136). 
 
 A full analysis of this literary composition has also been 
 given by Dr. Samuel Birch, in his Introduction to the " Rhind 
 Papyri," London, 1863. 
 
 The Paris manuscript is as yet unpublished, but a copy of it 
 will be produced ere long by the present translator. A few 
 passages corrupted by the ancient scribe have been restored 
 from copies of the same text, which are in the Egyptian Mu- 
 seum of the Louvre. 
 
 The " Book of Respirations " has a great analogy with that 
 of the " Lamentations^ of Isis and Nephthys." It not only 
 makes allusion to the formulce and acts by means of which the 
 25 
 
3 S6 INSCRIPTIONS AND PAPYRI 
 
 resurrection is effected, but also treats of the life after death, 
 thus greatly increasing our knowledge of the religious system 
 of the ancient Egyptians. 
 
 The Book of Respirations 
 
 i Commencement of the Book of Respirations 
 
 made by Isis for her brother Osiris, 
 
 to give life to his soul, 
 
 to give life to his body, 
 
 to rejuvenate all his members anew ; 
 
 that he may reach the horizon with his father, the Sun ; 
 
 that his soul may rise to Heaven in the disk of the Moon ; 
 
 that his body may shine in the stars of Orion on the bosom 
 of Nu-t; 1 
 
 in order that this may also happen 
 
 to the Osiris, divine Father, Prophet of Ammon-Ra, King 
 of the gods, 
 
 Prophet of Khem, of Ammon-Ra, bull of his mother, 
 
 in his great abode, 
 
 Asar-aau, justified, 
 
 Son of the Prophet of the same order, Nes-paut-ta-ti, jus- 
 tified, 
 
 Conceal (it), conceal (it) ! 
 
 Let it not be read by anyone. 
 
 It is profitable to the person who is in the divine Nether- 
 World. 
 
 He liveth in reality millions of times anew. 
 2 Words spoken: 
 
 Hail to the Osiris N ! 2 thou art pure ; 
 
 thy heart is pure, 
 
 thy fore-part is purified, 
 
 thy hind-part is cleansed, 
 
 thy middle is in Bat 3 and natron. 
 
 No member in thee is faulty. 
 
 The Osiris N is (made) pure by the lotions 
 
 from the Fields of Peace, at the North of the Fields of 
 Sanehem-u. 4 
 
 1 Nut personified the Upper Hemi- 3 Probably a substance used for puri- 
 sphere of heaven. fying and perfuming. 
 
 2 Here was written the name of the * The earth, 
 deceased. 
 
THE BOOK OF RESPIRATIONS 387 
 
 The goddesses Uati (and) Suben have purified thee 
 
 at the eighth hour of the night 
 
 and at the eighth hour of the day. 
 
 Come Osiris N ! 
 
 Thou dost enter the Hall of the Two Goddesses of Truth. 
 
 Thou art purified of all sin, of all crime. 
 
 Stone of Truth is thy name. 
 : Hail to the Osiris N! 
 
 Thou, being very pure, dost enter the Lower Heaven. 
 
 The Two goddesses of Justice have purified thee in the 
 Great Hall. 
 
 A purification hath been made to thee in the Hall of Seb. 
 
 Thy members have been purified in the Hall of Shu. 5 
 
 Thou seest Ra in his setting, 
 
 (as) Atum 6 in the evening. 
 
 Ammon is near to thee, to give thee breath, 
 
 Ptah, to form thy members. 
 
 Thou dost enter the horizon with the Sun. 
 
 Thy soul is received in the bark Neshem 7 with Osiris. 
 
 Thy soul is divinized in the Hall of Seb. 
 
 Thou art justified forever and ever. 
 4 Hail to the Osiris N! 
 
 Thine individuality is permanent. 
 
 Thy body is durable. 
 
 Thy mummy doth germinate. 
 
 Thou art not repulsed from heaven, (neither from) earth. 
 
 Thy face is illuminated near the Sun. 
 
 Thy soul liveth near to Ammon. 
 
 Thy body is rejuvenated near to Osiris. 
 
 Thou dost breathe forever and ever. 
 ; Thy soul maketh thee offerings, each day, 
 
 of bread, of drinks, of oxen, of geese, of fresh water, of 
 condiments. 
 
 Thou comest to justify it. 
 
 Thy flesh is on thy bones, 
 
 like unto thy form on earth. 
 
 Thou dost imbibe into thy body. 
 
 Thou eatest with thy mouth. 
 
 Thou receivest bread, with the souls of the gods. 
 
 5 Heaven. 6 The setting sun. 7 The solar bark. 
 
3 83 INSCRIPTIONS AND PAPYRI 
 
 Anubis doth guard thee. 
 
 He is thy protection. 
 
 Thou art not repulsed from the gates of the Lower Heaven. 
 
 Thoth, the doubly great, the Lord of Sesennu, cometh to 
 
 thee. 
 He writeth for thee the Book of Respirations, with his own 
 
 fingers. 
 Thy soul doth breathe forever and ever. 
 Thou dost renew thy form on earth, among the living. 
 Thou art divinized with the souls of the gods. 
 Thy heart is the heart of Ra 
 
 Thy members are the members of the great god. 8 
 Thou livest forever and ever. 
 6 Hail to the Osiris N ! 
 
 Ammon is with thee each day 
 to render thee life. 
 
 Apheru openeth to thee the right way. 
 Thou seest with thine eyes; 
 thou hearest with thine ears ; 
 thou speakest with thy mouth ; 
 thou walkest with thy legs. 
 Thy soul is divinized in Heaven, 
 to make all the transformations it desireth. 
 Thou makest the joy of the sacred Persea in An. 
 Thou awakenest each day. 
 Thou seest the rays of Ra. 
 
 Ammon cometh to thee with the breath of life. 
 He granteth to thee to breathe in thy coffin. 
 Thou comest on earth each day, 
 
 the Book of Respirations of Thoth being thy protection. 
 Thou breathest by it each day. 
 Thine eyes behold the rays of the disk. 
 Truth is spoken to thee before Osiris. 
 The formula of justification are on thy body. 
 Horus, the defender of his father, protecteth thy body. 
 He divinizeth thy soul as well as (those) of all the gods. 
 The soul of Ra giveth life to thy soul. 
 The soul of Shu filleth thy respiratory organs with soft 
 
 breath. 9 
 
 8 Osiris. "Another version: uniteth itself (to) the breath of thy nostrils. 
 
THE BOOK OF RESPIRATIONS 389 
 
 7 Hail to the Osiris N ! 
 Thy soul doth breathe in the place thou lovest. 
 
 Thou art in the dwelling of Osiris, who resideth in the 
 
 West. 
 Thy person is most pure. 
 Thou dost arrive in Abydos. 
 He (Osiris) filleth thy dwelling Hotep with provisions. 
 
 8 Hail to the Osiris N ! 
 The gods of all Egypt come to thee. 
 
 Thou art guided toward the end of centuries. 
 
 Thy soul liveth. 
 
 Thou dost follow Osiris. 
 
 Thou breathest in Rusta. 
 
 Secret care is taken of thee by the Lord of Sati 10 
 
 and by the great god. 1 
 
 Thy body liveth in Tattu (and in) Nifur. 
 
 Thy soul liveth in Heaven forever. 
 
 9 Hail to the Osiris N ! 
 
 Sechet prevaileth against what is injurious to thee. 
 Har-aa-hetu taketh care of thee. 
 Har-shet doth form thy heart. 
 Har-maa doth guard thy body. 
 Thou continuest in life, health (and) strength. 
 Thou art established upon thy throne in Ta-ser. 
 Come, Osiris N ! 
 Thou appearest in thy form. 
 Strengthened by thine ornaments 2 
 thou art prepared for life. 
 Thou remainest in a healthful state ; 
 thou walkest, thou breathest everywhere. 3 
 The Sun doth rise upon thine abode. 
 Like unto Osiris, thou breathest, thou livest by his rays. 
 Ammon-Ra giveth life to thee. 
 
 He doth enlighten thee by the Book of Respirations. 
 Thou dost follow Osiris and Horus, Lord of the sacred 
 bark. 
 
 10 Another version, " by thy Lord, resurrection effected by the ceremonies 
 Ra." of the mummification. I am indebted to 
 
 1 Osiris. the friendly aid of M. Chabas for the 
 
 2 Those of the mummy. translation of this and one or two other 
 
 3 This is the acknowledgment of the passages. 
 
39 o INSCRIPTIONS AND PAPYRI 
 
 Thou art as the greatest of the gods among the gods. 
 
 Thy beautiful face liveth (in) thy children. 
 
 Thy name doth always prosper. 
 
 Come to the great temple in Tattu. 
 
 Thou wilt see him who resideth in the West, 
 
 in the Ka-festival. 
 
 Delicious is thy perfume as that of the blessed; 
 
 great thy name among the elect. 
 10 Hail to the Osiris N ! 
 
 Thy soul liveth by the Book of Respirations. 
 
 Thou unitest thyself to the Book of Respirations. 
 
 Thou dost enter the Lower Heaven ; 
 
 thine enemies are not (there). 
 
 Thou art a divine soul in Tattu. 4 
 
 Thy heart is thine ; 
 
 it is (no longer) separated from thee. 
 
 Thine eyes are thine ; 
 
 they open each day. 
 na Words spoken by the gods who accompany Osiris, to the 
 Osiris N : 
 
 Thou dost follow Ra. 
 
 Thou dost follow Osiris. 
 
 Thy soul livest forever and ever. 
 lib Words spoken by the gods who dwell in the Lower 
 Heaven (like) Osiris of the West, to the Osiris N : 
 
 Let them open to him at the gates of the Lower Heaven. 
 
 He is received 5 in the divine Nether- World, 
 
 that his soul may live forever. 
 
 He buildeth a dwelling in the divine Nether-World. 
 
 He is rewarded. 6 
 
 He hath received the Book of Respirations, 
 
 that he may breathe. 
 12 Royal offering to Osiris who resideth in the West, 
 
 great god, Lord of Abydos, 
 
 that he may give offerings 
 
 of bread, of hak, of oxen, of geese, of wine, of the liquor 
 aket, of bread Hotep, 
 
 * Corrupted passage restored 
 
 by 
 
 5 Another version: 
 
 " thou art re- 
 
 means of the manuscripts of 
 
 the 
 
 ceived." 
 
 
 Louvre. 
 
 
 6 Corrupted passage: 
 certain. 
 
 translation un- 
 
THE BOOK OF RESPIRATIONS 391 
 
 of good provisions of all kinds, 
 
 to the Osiris N. 
 
 Thy soul liveth. 
 
 Thy body doth germinate, 
 
 by order of Ra himself, 
 
 without pain, without injury, 
 
 like unto Ra forever and ever. 
 
 13 O Strider, coming out of An, 7 
 
 the Osiris N hath not committed any sin. 
 O Mighty of the Moment, coming out of Kerau, 
 
 the Osiris N hath not done any evil. 
 O Nostril, coming out of Sesennu, 8 
 
 the Osiris N hath not been exacting. 
 O Devourer of the Eye, coming out of Kerti, 
 
 the Osiris N hath not obtained anything by theft. 
 O Impure of visage, coming out of Rusta, 
 
 the Osiris N hath not been angry. 
 O Lion-gods, coming forth from heaven, 
 
 the Osiris N hath not committed any sin by reason 
 of hardness of heart(?) 
 O Fiery-Eyed, coming out of Sechem, 
 
 the Osiris N hath not been weak. 
 
 14 O ye gods who dwell in the Lower Heaven, 
 hearken unto the voice of Osiris N. 
 
 He is near unto you. 
 
 There is no fault in him. 
 
 No informer riseth up against him. 
 
 He liveth in the truth. 
 
 He doth nourish himself with truth. 
 
 The gods are satisfied with all that he hath done. 
 
 He hath given food to the hungry, 
 
 drink to the thirsty, 
 
 clothes to the naked. 
 
 He hath given the sacred food to the gods, 
 
 The funeral repasts to the pure Spirits. 
 
 No complaint hath been made against him before any of 
 
 the gods. 
 Let him enter (then) into the Lower Heaven 
 
 T Heliopolis. « Hermopolis. 
 
392 INSCRIPTIONS AND PAPYRI 
 
 without being repulsed. 
 
 Let him follow Osiris, with the gods of Kerti. 
 
 He is favored among the faithful, 9 
 
 (and) divinized among the perfected. 
 
 Let him live ! 
 
 Let his soul live! 
 
 His soul is received wherever it willeth. 
 
 (He) hath received the Book of Respirations, 
 
 that he may breathe with his soul, 
 
 (with) that of the Lower Heaven, 
 
 and that he may make any transformation at his will, 
 
 like (the inhabitants) of the West ; 10 
 
 that his soul may go wherever it desireth, 
 
 living on the earth forever and ever. 
 
 He is towed (like) Osiris into the Great Pool of Khons. 
 
 When he has retaken possession of his heart 1 
 
 the Book of Respirations is concealed in (the coffin). 
 
 It is (covered) with writing upon Suten, 
 
 both inside and outside (and) 
 
 placed underneath his left arm, 
 
 evenly with his heart; . . . 
 
 When the Book has been made for him 
 then he breathes with the souls of the gods forever and 
 ever. 2 
 
 It is finished. 
 
 9 Another version: "the living." "Another version: "this volume of 
 
 10 Literally, " the Westerners." the Book of Respirations is made for 
 1 Illegible passage restored by mean3 him and the souls of the gods," 
 
 of the manuscripts of the Louvre. 
 

CHOICE EXAMPLES OF FRENCH SCULPTURE. 
 
 THE SPIRIT OF EMOTION, 
 
 Photo-engraving from the original statue in the foyer of the 
 Grand Opera House at Paris. 
 
 The French perhaps excel other races in their ability to conceive and exhibit in 
 concrete form the abstract components of life. In the statue here reproduced the 
 torch is evidently intended to convey the impression of fierce intensity, while the 
 rapt look gives the idea of utter self-sacrifice. M. Debut has wisely reached out 
 after the utmost simplicity in his idealization, and so has avoided all taint of mere- 
 triciousness or theatricalism. 
 
THE EPIC OF PENTA-OUR 
 
 [Translated by C. W. Goodwin, M.A.] 
 
THE EPIC OF PENTA-OUR 
 
 THE commencement of the epic of Penta-our is want- 
 ing in the papyrus, and the end is also defective, but 
 . the date of the composition and the name of the writer 
 have fortunately escaped. It appears to have been written in 
 the ninth year of the King whose valor it celebrates. Cham- 
 pollion saw this papyrus, and had formed some notion of the 
 nature of its contents, but to M. de Rouge belongs the honor 
 of having first given a complete translation of it. This was 
 published in the "Revue Contemporaine" 1856, p. 389. The 
 scene of the exploit lies in the neighborhood of the city of 
 Katesh, 1 the capital of the Hittites, which stood on the banks 
 of a river named Anrata (or Aranta, as it is sometimes writ- 
 ten), perhaps the Syrian Orontes. It appears, from the sculp- 
 tures and inscriptions of Ibsamboul and the Theban Rames- 
 seum, that Rameses II, in the fifth year of his reign, made 
 an expedition into Asia to suppress a revolt of the Asiatic 
 tribes headed by the Prince of Heth. Arrived near Katesh, 
 upon the south side of the city, certain wandering Arabs came 
 to inform him that the forces of the Hittites had retired toward 
 the south, to the land of the Khirbou. These Arabs were, 
 however, in the service of the enemy, and were sent with the 
 intention of entrapping the Egyptians, the fact being that the 
 Hittites and their allies were assembled in force to the north 
 of the town. Rameses fell into the trap, and advanced to the 
 northwest of Katesh while the body of his army proceeded to 
 the south. Shortly after two Hittite spies were caught and 
 brought to the King, and under the pressure of the baston- 
 nade, confessed the true state of the affair. The prince of the 
 Hittites had in the meantime executed a movement to the 
 south of the city, and thus the King was cut off from the body 
 of his troops, and only escaped destruction by the dashing ex- 
 
 1 M. de Rouge reads " Atesch," but (the Holy City), which the Egyptians, 
 there are very strong reasons for be- not having the letter " d," wrote 
 lieving that the first syllable in this " Katesh." There were several places 
 word is to be read " Kat," not " At." so called in the East, but the Kadesh 
 Of this opinion is M. Brugsch. The here mentioned has not been satis- 
 Syrian name was probably Kadesh " factorily identified with any of them. 
 
 395 
 
39 6 INSCRIPTIONS AND PAPYRI 
 
 ploit which his admiring subjects seem to have been never 
 weary of commemorating, and which furnished Penta-our, the 
 court poet, with a brilliant theme. A few extracts from the re- 
 cital shall be given, based upon M. de Rouge's version, from 
 which I venture in a few respects to deviate. The papyrus be- 
 gins in the middle of a sentence, at the moment when the King 
 had discovered his mistake. 
 
 " [The Prince of] Heth advanced with men and horses well armed [or 
 full of provender ? ] : there were three men to each chariot. 3 There were 
 gathered together all the swiftest men of the land of the vile Hittites, all 
 furnished with arms . . . and waited stealthily to the northwest of 
 the fortress of Katesh. Then they fell upon the bowmen of Pharaoh, into 
 the middle of them, as they marched along and did not expect a battle. 
 The bowmen and the horsemen of his Majesty gave way before them. 
 Behold they were near to Katesh, on the west bank of the river Anrata. 
 Then was [fulfilled ?] the saying of his Majesty. Then his Majesty, rising 
 up like the god Mentou [MarsJ, undertook to lead on the attack. He 
 seized his arms — he was like Bar [Baal] in his hour. The great horse 
 which drew his Majesty his name was Nekhtou-em-Djom, of the stud of 
 Rameses-Meiamen . . . His Majesty halted when he came up to the 
 enemy, the vile Hittites. He was alone by himself — there was no other 
 with him in this sortie. His Majesty looked behind him and saw that he 
 was intercepted by 2,500 horsemen in the way he had to go, by all the 
 fleetest men of the prince of the base Hittites, and of many lands which 
 were with him — of Artou [Aradus], of Maausou, of Patasa, of Kashkash, 
 of Aroun, of Kadjawatana, of Khirbou, of Aktra, Katesh, and Raka. 
 There were three men to each chariot, they were . . . but there were 
 neither captains, nor squires, nor leaders of bowmen, nor skirmishers [with 
 the King]. ' My archers and my horsemen forsook me, not one of them 
 remained to fight with me.' Then said his Majesty, ' Where art thou 
 now, my father Amen ? Behold, does a father forget his son ? But do I 
 confide in my own strength ? Walking or standing, is not my face tow- 
 ard thee ? Do I not inquire the counsels of thy mouth ? Do I not seek 
 for thy mighty counsels, O thou great lord of Egypt, at whose approach 
 the oppressors of the land are scattered ? What now is the hope of these 
 Aamou ? Amen shall abase those who know not god. Have I not made 
 for thee many and great buildings of stone ? have I not filled thy temple 
 with my spoils, building for thee a temple to last myriads of years? 
 . . . The whole earth unites to bring thee offerings ... [to en- 
 rich] thy domain. I have sacrificed to thee 30,000 oxen, with all kinds 
 of sweet-scented herbs. Have I not put behind me those who do not thy 
 will ? . . . I have built thee a house of great stones, erecting for thee 
 
 3 The word " horse " is used in the original for a chariot. Homer uses the 
 plural Innoi in a similar manner. 
 
THE EPIC OF PENTA-OUR 397 
 
 eternal groves ; I have brought for thee obelisks from Abou [Elephantine] ; 
 I have caused the everlasting stones to be fetched, launching for thee 
 boats upon the sea, importing for thee the manufactures of the lands. 
 When was it ever before said that such a thing was done ? Confounded 
 is every one who resists thy designs ; blessed is every one who obeys thee, 
 O Amen. That which thou doest is dear to my heart [?] I cry to thee, my 
 father, Amen. I am in the midst of many unknown people gathered to- 
 gether from all lands. But I am alone by myself ; there is none other 
 with me. My bowmen and my horsemen have forsaken me ; they were 
 afraid ; not one of them listened when I cried to them. Amen is more 
 helpful to me than myriads of bowmen, than millions of horsemen, than 
 tens of thousands of chosen youths, though they be all gathered together 
 in one place. The arts of men prevail not, Amen is more powerful than 
 they ; they follow not the commands of thy mouth, O sun ! Have I not 
 sought out thy commands? have I not invoked thee from the ends of 
 the earth ? '" 
 
 This invocation is heard, and the King proceeds to make a 
 vigorous charge against the enemy, who are scattered in all 
 directions. The prince of the Hittites rallies, and succeeds in 
 bringing them again to the combat, but they are repulsed by 
 the King. It will be observed that sometimes the writer him- 
 self speaks, but generally the narrative is put into the mouth 
 of the King — a poetical artifice which gives a certain liveliness 
 to the composition — 
 
 " ' I ran toward them, like the god Mentou, I fleshed my hand upon 
 them in the space of a moment [?]. I smote them, I slew them, so that 
 one of them cried to another, saying, " It is no man " [superhuman]. 
 Mighty was he who was among them, Soutech, the most glorious. Baal 
 was in my limbs ; why was every enemy weak ? his hand was in all my 
 limbs. They knew not how to hold the bow and the spear. As soon as 
 they saw him, they fled far away with speed, but his Majesty was upon 
 them like a greyhound. He slew them, so that they escaped not.' " 
 
 The King's squire or armor-bearer is seized with terror, and 
 conjures his master to fly. The King comforts him ; and after 
 charging the enemy six times, returns victorious from the 
 field. Rameses, on rejoining his troops, addresses a long tirade 
 to his captains upon their cowardice, and enlarges upon his 
 own valor without any modest scruples. In the evening the 
 rest of the troops came dropping in, and were surprised to 
 find the whole country strewed with the bodies of the dead. 
 
398 INSCRIPTIONS AND PAPYRI 
 
 The whole army joins in singing the praises of the courageous 
 leader — 
 
 " ' Hail to the sword, thanks to the bold warrior, strengthener of hearts, 
 who deliverest thy bowmen and thy horsemen, son of Toum, subduing 
 the land of the Hittites with thy victorious sword. Thou art King of 
 victories ; there is none like thee, a King fighting for his soldiers in the 
 day of battle. Thou art magnanimous, the first in battle. The whole 
 world joined together cannot resist thee. Thou art the mighty con- 
 queror, in the face of thy army. The whole earth falls down before 
 thee saying homage. Thou rulest Egypt, thou chastisest the foreigners, 
 thou crushest, thou bo west the back of these Hittites forever.' Then 
 said his Majesty to his bowmen and his horsemen, likewise his captains, 
 'Ye who did not fight, behold none of you have done well, in that ye i 
 left me alone among the enemy. The captains of the vanguard, the ser- 
 geants of the infantry, came not to help me. I fought against the myriads 
 of the land alone. I had the horses Nechtou-em-Djom and Becht-herouta ; 
 they were obedient to the guidance of my hand, when I was alone by 
 myself in the midst of the enemy. Therefore I. grant to them to eat their 
 corn in the presence of Ra continually, when I am in the gate of the 
 palace, on account of their having been found in the midst of the enemy : 
 and as for the armor-bearer who remained with me, I bestow upon him 
 my arms, together with the things which were upon me, the habiliments 
 of war.' Behold his Majesty wore them in his great victory, overthrow- 
 ing myriads assembled together with his conquering sword.' " 
 
 The battle is renewed the next day, and the Hittites are 
 thoroughly routed. An envoy from the chief is now an- 
 nounced, suing for mercy. Rameses acts the part of a mag- 
 nanimous conqueror, and grants pardon to the repentant 
 rebels. He then returns peaceably to Egypt, leaving the terror 
 of his arms in all the countries of the East. 
 
 At the end of the last page of the manuscript are the date 
 and dedication, unfortunately somewhat mutilated. The writer 
 Penta-our dedicates it, not to the King, but to a chief libra- 
 rian, probably Amen-em-an, with whom he carried on a cor- 
 respondence. This poem was so highly appreciated by the 
 King that he caused it to be engraved in hieroglyphics upon 
 the walls of one of his palaces, where some remains of it may 
 be still seen. If the date be correctly read, it would appear to 
 have been written four years after the event it celebrates, and, 
 notwithstanding the exaggerated style of adulation which per- 
 vades it, there can be little doubt that some such occurrence 
 as that which it represents really took place. 
 
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